Vayishlach

Genesis 29,11. “Yaakov gave Rachel a kiss, etc;” ‎‎[note that the Torah does not refer to Rachel’s physical ‎appearance until verse 17 after Yaakov had already worked for ‎him for over a month. Ed.]‎ Genesis 29,17. “and Rachel was shapely and ‎beautiful.” At first glance it is surprising that the Torah ‎appears to link Yaakov’s falling in love with Rachel in verse 18, ‎ויאהב יעקב את רחל‎, “Yaakov loved Rachel,” to the description ‎of her physical assets in verse 17. Is it possible that Yaakov, the ‎most highly admired of our patriarchs, was attracted by Rachel’s ‎physical features, and that this is why the Torah reports matters ‎in this sequence? Our sages called our attention to Yaakov’s ‎message to his brother Esau in Genesis 32,4 where he told him ‎עם ‏לבן גרתי‎, ”I have remained a stranger while with Lavan, etc.” The ‎numerical value of the letters in the word ‎גרתי‎, equals 613, the ‎number of commandments in the Torah. Yaakov reminded his ‎brother that during the entire period that he spent in Charan he ‎had observed the Torah, and therefore had little to fear. A man ‎who could make such a statement certainly did not marry Rachel ‎because he was smitten by lust to possess her shapely body. ‎Anyone who observes the 613 commandments is well aware of ‎the statement by Solomon in Proverbs 31,30 that ‎שקר החן והבך ‏היופי‎, that external attributes such as physical beauty or even a ‎graceful walk, etc., are deceptive and offer no clue to the owner’s ‎character.‎ We must look further for the reason why the Torah made a ‎point of mentioning Rachel’s physical attributes. I have heard ‎from my revered teacher the Maggid of Mezeritch Dov Baer, of ‎sainted memory, that we must understand this as follows. We ‎know that the principal attribute used by Yaakov in serving the ‎Lord is the attribute known as ‎תפארת‎, harmony, located in the ‎center of diagrams of the 10 emanations, ‎ספירות‎. Any physical ‎matter on earth, containing a “spark” from this emanation, is ‎spiritually elevated by the presence of this spark, regardless of ‎how secular it is by nature. Through this spark of the attribute of ‎תפארת‎, its host is brought closer to its roots in the celestial ‎regions, and engages in some degree of service to the Lord.‎ We must look further for the reason why the Torah made a ‎point of mentioning Rachel’s physical attributes. I have heard ‎from my revered teacher the Maggid of Mezeritch Dov Baer, of ‎sainted memory, that we must understand this as follows. We ‎know that the principal attribute used by Yaakov in serving the ‎Lord is the attribute known as ‎תפארת‎, harmony, located in the ‎center of diagrams of the 10 emanations, ‎ספירות‎. Any physical ‎matter on earth, containing a “spark” from this emanation, is ‎spiritually elevated by the presence of this spark, regardless of ‎how secular it is by nature. Through this spark of the attribute of ‎תפארת‎, its host is brought closer to its roots in the celestial ‎regions, and engages in some degree of service to the Lord.‎ When the Torah (Genesis 39,13) reports that Joseph ‎וינס ויצא ‏החוצה‎, “fled and went “outside,” to escape the efforts of ‎Potiphar’s wife to seduce him, he did so because he realized that ‎that woman had used her mode of dress to lure him into a sinful ‎relationship (Yuma 35). She had employed whatever holy ‎spark she possessed in a reverse manner, instead of a means to ‎come closer to her Creator. When Joseph escaped from her ‎presence he took with him this “holy spark” thereby serving his ‎Creator and paving the way for this “spark” that had escaped ‎from the Shechinah to find its way back to its roots.‎ It is known that Joseph, though, of course also serving the ‎Lord, did not do so by using principally the attribute of harmony ‎as his father was in the habit of doing. However, at this critical ‎juncture, in his fateful seclusion with the wife of his master ‎Potiphar, he resorted to the attribute of ‎תפארת‎ as the means to ‎avoid sinning.‎ It is also known that every tzaddik who serves the Lord, ‎regardless of which of the attributes in the diagram of the ‎emanations he uses as his primary model, will be granted a vision ‎of the tzaddik who had made that attribute his primary role ‎model in serving the Lord. When the Talmud Sotah 36 ‎relates that at the critical moment before the seduction, Joseph ‎had a vision of his father, it is a vision of the emanation of ‎תפארת‎ ‎that the Talmud refers to as having been seen by Joseph.‎

Genesis 32,4. “I have remained a stranger at ‎Lavan’s” (all the time); my late father of blessed memory, ‎commented on Rashi’s interpretation of Yaakov having ‎chosen the word ‎גרתי‎, that he referred to the numerical value of ‎the letters in this word being 613, a symbol of the 613 ‎commandments of the Torah that Yaakov observed even while in ‎Padan Aram. He supposedly emphasized to Esau that in spite of ‎his having acquired considerable wealth, none of it had been at ‎the expense of Esau, as his father’s blessing which was: “may the ‎Lord give you from the dew of heaven and the fat parts of the ‎earth” (Genesis 27,28) had not been fulfilled. Should Esau counter ‎that the reason Yitzchok’s blessing had not been fulfilled was that ‎he, Yaakov, had not observed the commandments, this was not ‎so. Esau knew that his father’s blessings were conditional on a ‎certain mode of conduct by Yaakov, and that is why he had told ‎him (Genesis 27,40) ‎והיה כאשר תריד ופרקת עול מעל צוארך‎, (according ‎to Rashi) “if the Israelites will fail to observe the ‎commandment, you will be able to shake off his yoke from your ‎neck.” Yaakov hints to his brother that in spite of having ‎observed the commandments he does not own any land, so that ‎his father’s blessings could not have been fulfilled. Yaakov ‎reassures Esau that he has no reason to revenge himself for ‎Yaakov having obtained this blessing.‎

(1) And Yaakov sent messengers ahead of him (Gen. 32:4) - this is explained in the way of hint [remez]. Behold the work of the tzadik is to be clinging to the Blessed and Elevated One, to cling his soul under the Throne of Glory, the place of his root, and the tzadik purifies and cleanses himself from all external desires - and then his cleansed body too clings to the Blessed One. And this is the expression "tefilah" [prayer], that is, clinging, like "the wrestlings [naftulei] of Elokim etc" (Gen. 30:8) [meaning] that the tzadik clings to the Blessed One through the clear and lucid prayers from/in pure thoughts. And this is "and he sent", an expression of accompanying [levayah] as in "Pharaoh commanded men and they accompanied him" (Gen. 12:20), and the Targum: "they led him" [v'a'l'viy'u] (Targum Jonathan on Genesis 12:20), meaning that the tzadik accompanies the messengers that go before him, that is, the words that come out of the mouth of the tzadik create angels from themselves, and the same happens with his clean body which helps his angels to go upward, "ahead of him to Esav his brother"- meaning, through this he causes Esac to become his brother. "Towards the land of Seir" - meaning, that he becomes his brother on below, this is the hint of "field of Edom", the angel-deputy of Edom also becomes his brother.

“And Yaakov sent messengers before him” (Genesis 32:4). The question arises: why did Yaakov send messengers ahead, potentially provoking Eisav by displaying his wealth? The answer is that Yaakov intended to draw Eisav out of Eretz Yisrael so that upon Yaakov's arrival, he would be complete, as stated, “And Yaakov arrived whole” (Genesis 33:18). Yaakov himself was not afraid, for upon entering Eretz Yisrael, he reached a high spiritual level, making Eisav powerless against him. However, Yaakov did this for the benefit of future generations, paving the way by confronting Eisav head-on and dealing with him through appeasement, gifts, and battle. This explains why he felt fear, as noted in the Zohar, because he was entering a dangerous situation for the sake of his descendants. To reassure himself, Yaakov recalled Hashem's promise, “I will surely do good to you and make your descendants as numerous as the sand of the sea.” When Yaakov says, “I have become small from all the kindnesses,” he acknowledges that all the salvations, goodness, and truth bestowed upon others come through him, though he felt unworthy. He acted according to Hashem's will because he understood that the world depended on him. By confronting these dangers, Yaakov prepared the path for future generations, ensuring their ability to cope with similar challenges.

Genesis 32:4: "Yaakov sent angels"-- Rashi explains that the word "angel" [in context] means just that: an angel [whereas other commentaries could interpret the word as "messenger"). It's known from the Zohar that every mitzvah creates an angel. The main antagonism to the angelic minister of Eisav is saying the prayer of Shema. This is the meaning of the verse: "the house of Yaakov is fire, the house of Eisav is straw" (Ovadia 1:18) -- "straw" is an acronym is for "kriat shema" [the prayer of Shema]. The Shema directly opposes Eisav. As it says Megaleh Amukot, "so shall say you to my master Esiav" -- "so" refers to recital of Shema. The word "mamish" [used by Rashi in his commentary] stands for "mekabalet malchus shamayim" (accepting the yoke of heaven), referring to the angels emerging from the intent of our Shema. This is the main antagonism to subjugate the angelic minister of Eisav. Eisav also includes the seed of Amalek, and the Torah says that Hashem's name is not complete until Amalek is eradicated. On that day, when the saviors go to the mountain of Zion to judge the mountain of Eisav, dominion will belong to G-d, and on that day Hashem will be one and His Name will be one.

וישלח יעקב מלאכים, “Yaakov sent out messengers;” the meaning of the word: malachim here is, as understood by both translators into Aramaic, izgedin, runners, messengers; [human beings. Ed.]

ארצה שעיר, “towards the land of Seir.” This land had originally belonged to “Seir,” but when Esau married Oholivamah, daughter of Ana, he inherited this land courtesy of his wife whose maternal links had been Ana, a daughter of Tzivon as stated in Genesis 36,2. Esau had moved there from the land of Canaan to spend more time with his wives to whom he felt greatly attached. Eventually this land was named after him, i.e. “field of Edom.” This term reminds everyone of Esau’s primary vocation as hunter in the field.

AND JACOB SENT. This verse teaches us that the land of Edom lies between Haran and the land of Israel. This disproves Saadiah Gaon’s contention that Sinai, Seir and Paran are next to each other. (Since Jacob was on the way to the land of Israel from Haran, why did he send messengers to Edom? We must assume that Edom is between Syria (Haran) and Israel, and Jacob thus had to reconcile his brother before he passed through his territory. This disproves Saadiah’s contention that Seir (Edom) is near Sinai, for Sinai is located southwest of Israel while Haran lies northeast of the land of Israel. The problem with I.E.’s note is that Edom was located southeast of Israel, while Haran, as just noted, lies northeast. This is another example of I.E.’s lack of knowledge concerning the geography of the Holy Land and its environs.) [MESSENGERS.] From among his servants. (I.E. takes issue with the Midrash Bereshit Rabbah 75:3 and Rashi who interpret malakhim to mean angels rather than human messengers.)

וישלח, He sent, etc. Why did the Torah say: לפניו, ahead of him, a word which appears to be superfluous? The word אחיו also needs justification. Who did not know that Esau was Jacob's brother? Even the words ארצה שעיר שדה אדום, "to the land of Se-ir the field of Edom," need an explanation. What difference would it make to the angels where Esau was located? Furthermore, why did the Torah use the expression ארצה instead of לארץ? Although Yevamot 13 states that wherever the letter ל is required at the beginning it can be substituted for by the letter ה at the end, this does not explain when the Torah chooses one method rather than another.

The verse wants to justify the expression "he sent angels." Why did Jacob employ heavenly beings without a pressing need? He could have accomplished the same thing by employing human messengers! The Torah says לפניו, to tell us that since Jacob had already met with these angels and they had obviously come to help him, he was permitted to use them as messengers for a task that human messengers might prove inadequate for. Jacob reasoned that seeing that these messengers would meet an important man such as Esau, he might not consider messengers of a lower order as appropriate to his stature (compare Bereshit Rabbah 75). Esau might not have responded to any other messengers at all. It is also possible that Esau would immediately pounce on Jacob's human messengers as the eagle does when he swoops out of the skies, thus not giving him any warning before attacking him. For all these reasons Jacob was justified in employing celestial beings to act as his messengers. Perhaps he also hoped that when Esau became aware that he, Jacob, had celestial beings do his bidding he would desist from his planned attack on Jacob altogether. The Midrash we quoted above refers to those angels as being garbed in "fiery garments, riding horses of fire, etc."

The reason the Torah mentions the word "his brother," is to emphasize that Jacob despatched the messengers in a spirit of brotherliness and that he accorded Esau the honour due to an older brother. He was afraid of engaging Esau in warfare in case the latter should invoke his father's merits.

Another approach is also possible. The Torah emphasizes: אל עשו in order to tell us that on the one hand Esau hated him; on the other hand, the Torah wrote אל אחיו, to tell us that he did not hate him, that he was his brother. The messengers should be guided in their approach to Esau according to the frame of mind they would find him in. Since only celestial beings could divine Esau's frame of mind with any certainty, Jacob had to send celestial messengers to accomplish this task.

Still another possibility is that Jacob's strategy was to send messengers to Esau before Esau had a chance to hear about his approach from another source. This is in line with the various Midrashim in which Jacob is criticised severely for not letting sleeping dogs lie, for demeaning himself by repeating so many times "your servant Jacob," etc. He chose to send angels who would not have to exert themselves by excessive travel. To the angels the whole universe appeared no greater than four cubits do to us mortal human beings. When the Torah reports that Jacob sent messengers ahead of him to Esau, the word לפניו, before him, is an allusion that the angels were still literally in his presence although they performed their mission to Esau who was quite a distance away. The reason that the Torah wrote ארצה שעיר instead of לארץ שעיר, is to emphasize that the angels did not actually have to go anywhere. All they had to do was to face in a different direction. The reason that the field is called "Edom" is that they would arrive at Esau's, i.e. the field of Edom, before the latter had a chance to even to get under way towards Jacob.

This verse may also be understood as alluding to three different historical periods during each of which Esau's conduct would be different. One period finds Jacob and Esau in a brotherly relationship. This is alluded to by the words: "to Esau his brother." This period would extend until the destruction of the Holy Temple. Even though there were times prior to that when the Edomites were subjugated by Israel, such periods were relatively brief. During a different period in history, after the destruction of the Holy Temple until the end of the present era (before the advent of the Messiah), Esau would occupy a lofty position on earth and Israel would not even be considered by it as of any importance at all. This is the period which is alluded to here by the words ארצה שעיר, with the vowel patach under the letter א. This vowel underlines the superior position of Esau. The third period is the one we are hoping for when Edom will become an inheritance (for the Jewish people). This period is alluded to by the words שדה אדום, i.e. that Edom will be ploughed over as predicted by the prophet.

מעין נרפש ומקור משחת צדיק מט לפני רשע אכול דבש הרבות לא-טוב וחקר כבודם כבוד “A righteous man who falters in front of the wicked, is like a murky well and a polluted fountain. It is no good to eat too much honey, nor is it honorable to seek personal glory.”(Proverbs 25, 26-27)

The sages of the Midrash in Bereshit Rabbah 75,2 take a different view. They describe Yaakov as taking hold of the ears of a dog by getting involved in a struggle which was not his. The last we had heard of Esau was that he pursued his own interests and married another wife to mollify his parents (28,9). According to Bereshit Rabbah 75,5 Yaakov acted very precipitously by sending messengers to Esau and reminding him of his existence, almost provoking him into a confrontation. This is how they interpret the verse in Proverbs we started out with, i.e. that Yaakov unnecessarily muddied the waters. They ascribe an overly obsequious letter from Rabbi Yehudah Hanassi to the governor of Palestine Antoninus as reflecting this lack of backbone displayed here by his ancestor Yaakov. Antoninus reputedly replied to this letter by questioning Rabbi Yehudah Hanassi: “are you then my servant? I wish I would become your servant in the hereafter.” Rabbi Yehudah replied “I am not greater than my ancestor Yaakov; and you are not smaller than your ancestor Esau.” After all, my ancestor Yaakov sent a message to your ancestor Esau in which he addressed him as ‘your servant Yaakov.’” According to an opinion in that Midrash, we learn from here that Royalty must be addressed deferentially.

According to Bereshit Rabbah 75,2, Solomon taught us something here about the true measure of a righteous person. When you observe such a person falter in the face of the superior might of a wicked person, such a weakness is only momentary; it does not represent a capitulation of the righteous in face of evil. He will recover from such weakness (with the help of G’d.) This is why Solomon already wrote in Proverbs 24, 16: “For the righteous will rise even if he falls seven times.” In the end he will regain his composure and his honour and dignity. The whole matter can be compared to a well of spring water which someone steps into and momentarily causes the waters in that well to become murky. After a short while of leaving those waters to themselves they will become clear again. Similarly, the righteous will regain his composure and hence his dignity. The wicked is unable to permanently suppress the superior qualities of the righteous. Why did Solomon, or the sages who interpreted these verses of Proverbs, choose this comparison between a murky well and a polluted fountain? It is a well known fact that a river is fed by a fountain whereas the fountain draws on an original source of water. Both are recipients of their respective waters. The reason why the fountain is called מעין, i.e. something derived from עין, and we have the expression עין המים, (Genesis 24,13 where Eliezer met Rivkah) is that the eye, i.e. עין receives its water from the דמעה, the tear. Tears originate in the brain. When someone indulges in too much weeping he causes his brain to dry out. The מקור, “the source,” does not rely on outside sources for its input. It is a “self-starter.” Its waters keep increasing and never stop flowing. This is why the name מקור is an apt name applied to G’d, seeing that He is the fountainhead of everything, and seeing that because of this there is no danger that this source will ever fail. This is reflected in Jeremiah 17,13 מקור מים חיים את ה', that “the source of (life-giving) spring water is G’d Himself.” We also have Psalms 36,10 where the psalmist describes the source of such water as being with G’d, i.e. כי עמך מקור חיים, “with You is the fountain of life.” These considerations prompted Solomon to describe a righteous person who falters in the presence of a wicked person as comparable to murky waters and a polluted fountain. Both of these defects are temporary in nature and the force of the clear water is bound to reassert itself in time. Having told us that it is impossible to permanently sully and debase the reputation of a righteous person, just as it is impossible to permanently pollute such waters as he had described, Solomon goes on to say that one must investigate, i.e. seek out and praise the good qualities of the righteous. He describes the moral/ethical value of discovering these good qualities of the righteous by a conscious effort to find these qualities as something better than eating a lot of honey. Whereas the consumption of too much honey is not beneficial, spending a lot of effort in finding the good character qualities of the righteous is a very worthwhile discipline and trains a person to think along the right lines. There can be no question that praising the character of a righteous person is the result of a good nature, one that seeks out the good in a person rather than the negative qualities he may have. This is why Solomon describes the time spent extolling the righteous, the virtuous, as better than the time spent eating honey. The reverse is true of someone who praises good qualities he has found in a wicked person. This reflects bad characteristics of the person doing so and if persisted in will lead to the one who thought he had discovered “goodness” in the wicked person praising him altogether, not just a particular good characteristic he had discovered in such a person. It is a psychological truth that a person is apt to extol the virtues of people whose general characteristics he shares, i.e. when you hear who praises whom you know that they are “birds of a feather.” In chapter 28,45 of his Book Proverbs, Solomon is on record as עזבי תורה יהללו רשע, that “praising a wicked person is typical of someone who has abandoned the path of Torah.” The reason is simply that people have a habit of praising those with whom they have the most in common, or מין במינו, in the parlance of our sages. King David already made the same point in Psalms 15,4 when he said: ואת-יראי ה' יכבד, “but who honors those who fear the Lord;” [He had previously spoken about that same person saying that if he considers himself a הולך תמים, living without blame, he would have to display his disdain for the wicked. Ed.] Our sages in Makkot 24 understood this verse to apply to Yehoshaphat, King of Yehudah, who used to rise from his chair when he saw a Torah scholar and who would embrace him and kiss him and call him “my teacher.”

There is something puzzling in all this. Why did the sages of the Talmud describe this particular characteristic of King Yehoshapat as something remarkable, when it is something which is incumbent upon every single Jew? Why was Yehoshaphat so special that if he complied with a virtue practiced by many, his complying with it should deserve special mention? Did not our sages comment on Ezekiel 4,14 נבלה וטרפה לא אכלתי, “I have not eaten that which died by itself or that which was torn,” (the prophet speaking) that they could not see what news the prophet told us that we had not known before? Had we then expected the prophet to have been guilty of eating such things? The sages explained that the prophet spoke about that which was permitted to him legally but which he had refrained from as there was a question if such animal had been rendered unfit as a sacrifice due to some concealed defect which had come to light too late for the sacrifice to have qualified for consumption. In the case of Yehoshaphat we could have assumed that the fact that he was King and as such not only not obligated but maybe even not allowed to waive his honour in favour of Torah scholars, he would have refrained from paying them such honour. If, nonetheless, he did honor them it was worth noting as it demonstrated an exceptional virtue. Coming back to our verse and the Midrash’s interpretation of it, we must remember that when Yaakov displayed a demeaning attitude when bowing repeatedly to Esau the wicked and addressing him as “my master,” as well as when sending gifts to him, this was all part of Yaakov’s momentary weakness though in the end he roused himself and assumed the posture fitting to a man of his stature.

וישלח יעקב מלאכים לפניו אל עשו אחיו ארצה שעיר שדה אדום “Yaakov sent messengers ahead of him to his brother Esau to the Mountain of Se-ir the land of Edom.” The word מלאכים includes both messengers dispatched by human beings and messengers dispatched by G’d. Seeing that at the time Yaakov had been forced to flee to Padan Aram due to his fear of his brother Esau, he now made an attempt to assuage Esau’s hurt feelings and to ask his goodwill by sending messengers, i.e. servants, members of his household. These messengers were accompanied by the messengers (angels) who had met him at Machanayim as we had read in the previous paragraph. In this matter he acted just as had his grandfather Avraham when he had sent Eliezer on an errand to secure a wife for Yitzchak when he had prayed to G’d and had assured Eliezer that a celestial messenger would assist him in his quest (compare Genesis 24,7 “He will send His angel ahead of you.”) I already explained in that connection that the angel preceded Eliezer at the well. Something similar happened here in that the angels G’d had sent to meet Yaakov and who went with the messengers whom Yaakov sent out with the gifts preceded the gifts and thus prevented Esau his brother from harming Yaakov. All of this is based on the fact that the word מלאכים can have either of the two meanings we mentioned earlier. If we need to look for proof that celestial messengers were involved here also, all we need to look at are the words: וישובו המלאכים אל יעקב לאמור, “the messengers returned to Yaakov saying, etc.” If these returning messengers had been human beings, the Torah should have reported: “the angels came to Esau and told him such and such; subsequently they returned to Yaakov reporting that they had carried out their instructions.” The Torah does not mention any of this. This proves that the messengers in question were celestial creatures and the words (verse 7) in which the Torah reports a reply by the messengers telling him that Esau approaches with 400 armed men indicate that they answered Yaakov (וישובו) without having bothered to first go there. They had been there and they knew that Esau approached with hostile intentions. When the Torah continues in that same verse with the words באנו אל אחיך, “we have come to your brother,” this refers to human messengers; this is why the Torah had to report things in a sequential manner, i.e. that the messengers returned and told Yaakov they had completed their mission. When analysing the more mystical aspect of the matter, it is possible to view these messengers as fulfilling a dual role, i.e. both as Yaakov’s messengers and as G’d’s messengers, similarly to Eliezer functioning both as a celestial messenger when the Torah described him as האיש, and as an ordinary human being, servant of Avraham, when the Torah referred to him as העבד, “the servant.” This would account for the fact that the Torah described the messengers as מלאכים, although they were creatures of flesh and blood. Both approaches correspond to the truth. It is simply a matter of emphasis, i.e. whether we concentrate on the external aspects of what occurred, i.e. that which was visible to the physical eye, or whether we concentrate on the more fundamental aspects of the matter, something not visible to the naked eye. It appears that the opinion of Rabbi Avraham Ibn Ezra is based on his commentary on Parshat Balak (Numbers 22,28), where he writes ”the correct interpretation is that the she-ass actually spoke,” [i.e. that this was one of the ten miracles mentioned in the Mishnah in Avot 5,6 and Pessachim 54, involving a radical departure from the laws of nature]. If one understands the mystical aspect of the mission of the angels who came to visit Avraham, one can similarly understand the mystical aspect of the mission of the messengers described in our verse.” Thus far Ibn Ezra. It is well known (based on Nachmanides) that Yitzchak, Yaakov’s father, resided in the southern part of Eretz Yisrael at this time, so that Yaakov would have had to pass through the land of Edom on his return from Padan Aram in order to rejoin his father. This is why he was so scared of Esau, as he feared Esau would come out to block his way. This is why he sent the messengers to head off any hostile confrontation.

וישלח יעקב מלאכים, even though G’d had assured him of His support twice, he was still afraid of his brother. The reason was that at the time Yaakov had left home Esau had been very angry at him. He was now afraid that due to some sin he might have committed and that he had remained unaware of, he might forfeit G’d’s support. We elaborated on this concept already. In order to find out how Esau felt about him now, he sent some of his mean as emissaries. They were supposed to soften him up if that was necessary.

ארצה שעיר, he had heard that Esau was there at the time although he had not settled there with his family. At this time he still lived in the land of Canaan. We know from 36,6-9 that Esau migrated to the land of Seir only at that time, after the meeting with Yaakov.

שדה אדום, a synonym for “the land of Edom.” We have the same synonym also being used for the land of Moav in Ruth 1,1 when Elimelech left the land of Israel to settle in שדה מואב, meaning in ארץ מואב.

TO ESAU HIS BROTHER UNTO THE LAND SE’IR. Since the southern part of the Land of Israel adjoins Edom, and Jacob’s father dwelt in the land of the South, (Above, 24:62.) he had to pass through Edom or near there. Therefore, he feared lest Esau hear of it, and he took the initiative by sending messengers to him in his country. But the Sages have already taken him to task for this, saying in Bereshith Rabbah: (75:2.) “Like one that taketh a dog by the ears is he that passeth by, and meddleth with a strife not his own. (Proverbs 26:17.) The Holy One, blessed be He, said to Jacob, ‘Esau was going his way, and you send him messengers, and say to him, Thus saith thy servant Jacob!“ (Verse 5 here.) In my opinion this too hints at the fact that we instigated our falling into the hand of Edom [Rome] for the Hasmonean kings during the period of the Second Temple entered into a covenant with the Romans, (In Maccabees, I, 8, it is related how Judah Maccabee sent a delegation to Rome to establish a political alliance with the Romans.) and some of them even went to Rome to seek an alliance. This was the cause of their falling into the hands of the Romans. This is mentioned in the words of our Rabbis, (Abodah Zarah 8b.) and is well publicized in books. (Ramban is undoubtedly referring to the history book of Josippon, or Joseph ben Gorion, a medieval work regarded as the Hebrew version of Josephus Flavius. It was a popular work with the people of the Middle Ages. See also Ramban on Leviticus 26:16.)

To Eisav his brother in the land of Edom: Since southern Israel is near Edom, and his father (Yitzchok) was living in the south, he (Yaakov) would need to pass through Edom, or close by. Therefore he was afraid the Eisav would hear (that Yaakov was there), and he preemptively sent messengers to his land. Our Rabbis take him to task for this, as it says in (the medrash) Bereishis Rabba, "'He who holds the ears of a dog...' Hashem said to him (Yaakov), 'He was going on his way, and you sent messengers to him saying, so said your servant Yaakov?'" In my opinion, this also hints for us, that we began our downfall into the hands of Edom (when) the kings of the Second Temple Era entered into a covenant with Rome, and some even went to Rome. This was the reason for their downfall.

וישלח יעקב מלאכים AND JACOB SENT MESSENGERS (Heb. מלאכים angels) — actually angels (Genesis Rabbah 75:4).

ארצה שעיר means TO THE LAND OF SEIR — A word that requires a ל as prefix has a ה placed as a suffix (Yevamot 13b).

וישלח יעקב מלאכים, in order to find out Esau’s state of mind concerning him.

ארצה שעיר שדה אדום, to the region of Seir where he lived. At that time he had not yet conquered the whole Chori, the inhabitants of that land. (compare 36,8)

Actual angels. Otherwise, why does it need to say לפניו? The verse is saying that Yaakov sent the messengers [i.e., the angels] who were לפניו. In other words, he sent the ones mentioned before: “And the angels of Elohim met him” (v. 2). (Re’m) Much more has been said regarding this. See Gur Aryeh, R. Noson and Nachalas Yaakov.

He commanded them, saying: So shall you say to my lord, to Esau: So says your servant Jacob: I have resided with Laban, and tarried until now. Since Jacob wanted the messengers to understand the complexity of his relationship with Esau, he described himself as a servant addressing his master.

וישלח יעקב מלאכים לפניו, “Yaakov sent messengers ahead of him.” Their assignment was to walk in front of him. Alternatively, their assignment was to investigate the “face” of Esau, i.e. his attitude toward Yaakov at this time. Although G’d had given Yaakov all kinds of assurances, (some time earlier) he did not rely on his righteousness alone to save him from Esau, but took every prudent precaution to minimize the risk to his family and to himself. Yaakov’s conduct is to serve as a model for his children and future descendants to teach them how to deal with the descendants of Esau. Just as he prayed, offered bribes, and was prepared for battle, so his descendants should employ these three means of insuring their survival also.

ארצה שעיר, שדה אדום, “the land Seir, the field of Edom.” Anyone traveling from Charan to the land of Israel travels through the land of Seir. Even though Esau spent most of his time in the land of Canaan, as is clear from Genesis 36,6: “Esau took his wives and went to “a (another) land,” on account of his brother Yaakov,” Yaakov had reason to believe that he would encounter him near his wives, who had come from the land of Seir. Our sages have criticized Yaakov, comparing his conduct to the proverbial “he who grabs the ears of a dog must not be surprised if he gets bitten.” Yaakov’s sending gifts ahead to Esau alerted him to the fact that he was about to approach him. Yaakov’s mistake was repeated during the latter days of the second Jewish commonwealth, when the Romans were invited by a Jewish king Aristobul, descendant of the Maccabees, to conclude an alliance with him. This was the beginning of the collapse of the Jewish commonwealth and of the second Temple, followed by total loss of Jewish independence, such as it had been.

“Jacob sent messengers” [32:4]. Jacob sent angels from heaven, that they should go to his brother Esau. (Rashi, Genesis, 32:4.) Bahya writes. They were real angels, since it is written in the Torah portion, “the messengers returned” [32:7]. This means, the angels returned to Jacob and it is not written that they went, since they were real angels. They flew to Esau immediately and returned to Jacob immediately. (Bahya, Genesis, 32:4.) Rabbi Isserl writes. They were real angels, since the verse said, “thus shall you say to my lord Esau” [32:5]. This means, you should say to my lord Esau. Why does he honor him by calling him lord? The explanation is that the angel of Esau was also among the angels. Therefore, Jacob honored Esau and called him lord. That is, Jacob wanted to humble himself before the angel of Esau, so that the angel would do no harm. (Be’ure Maharai, Genesis, 32:4.)

We have already stated above that the angels are incorporeal. This agrees with the opinion of Aristotle: there is only this difference in the names employed—he uses the term “Intelligences,” and we say instead “angels.” His theory is that the Intelligences are intermediate beings between the Prime Cause and existing things, and that they effect the motion of the spheres, on which motion the existence of all things depends. This is also the view we meet with in all parts of Scripture: every act of God is described as being performed by angels. But “angel” means “messenger”; hence every one that is intrusted with a certain mission is an angel. Even the movements of the brute creation are sometimes due to the action of an angel, when such movements serve the purpose of the Creator, who endowed it with the power of performing that movement; e.g., “God hath sent His angel, and hath shut the lions’ mouths that they have not hurt me” (Dan. 6:22). Another instance may be seen in the movements of Balaam’s ass, described as caused by an angel. The elements are also called angels. Comp. “Who maketh winds His angels, flaming fire His ministers” (Ps. 104:4). There is no doubt that the word “angel” is used of a messenger sent by man; e.g., “And Jacob sent angels” (Gen. 32:4); of a prophet, e.g., “And an angel of the Lord came up from Gilgal to Bochim” (Judges 2:1); “And He sent an angel, and hath brought us forth out of Egypt” (Num. 20:16). It is also used of ideals, perceived by prophets in prophetic visions, and of man’s animal powers, as will be explained in another place.

Chapter (54) 55: Torah [1] And Jacob sent messengers (Genesis 32:4). He sent angelic soldiers, but see what is written above: "angels of God met him, and Jacob said when he saw them" (Genesis 32:2-3). And Jacob sent messengers. This is the meaning of "You shall be surrounded by eyes" (Isaiah 60:4). From the day Jacob came out of his mother's womb, God foresaw that Esau would seek to kill him, and therefore God assigned angels to guard him. Similarly, David said, "He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty" (Psalm 91:1), for He will command His angels concerning you. (Psalms 91:11). And the ministering angels guarded him all the days that he was in the land of Israel. When he left to go to Laban, those ministering angels left him and others were appointed to guard him. This is why the angels who serve in the land of Israel do not serve outside of it. Jacob saw these angels when he left his father's home, as it is said, "and he dreamed, and behold, a ladder was set up on the earth... and behold, angels of God were ascending and descending on it" (Genesis 28:12). It should have said "descending and then ascending," but their way is always to descend from above and then to ascend. So those angels who were guarding him in the land of Israel, when they saw him leaving for outside of the land, left him and other angels descended and served him outside of the land. When he returned to his father's home, God said to the first group of ministering angels who had guarded him in the land of Israel, "you do not go to accompany him to his destination." This is similar to the kings of Rome who left their spear men and soldiers behind and went to the barbarians, and his father entrusted him to many gentile rulers to serve him. After some time, when he returned from the barbarians, the king said to his soldiers, "we do not go to meet the barbarians, for he is coming." The son was afraid to come, but when he lifted his eyes and saw his father and all the soldiers, as he came back to his father, the Lord said to the first angels who were guarding him in the land of Israel, "You shall not go to the threshold of my sons, a parable to a king's son who left his Rome and San'kalitine*, and came to his father-in-law and his father gave him many servants to serve him. After some time, when he returned from his father-in-law, the king said to his San'kalitine, 'We shall not go to the threshold of my son, for he is coming.' The son was afraid to come, but when he raised his eyes and saw his father and all his San'kalitine who went out to meet him, he began to rejoice. Similarly, Jacob, when he returned to his father, the Lord said to the first angels, 'Let us go to the threshold of Jacob.' When Jacob heard that they were coming, he became afraid. The Lord said to him, 'Raise your eyes and see who is coming to your threshold.' As it is written, 'Lift up your eyes and look around you' (Isaiah 60:4). Immediately Jacob said, 'This is God's camp' (Genesis 32:3), as it is written, 'They called to one another' (Isaiah 6:3). And he said to them, 'Since you have come to meet me, go on my behalf.' And to Jacob [God] sent an angels, and David cried out and said, 'The angel of the Lord encamps around those who fear him' (Psalm 34:8). [* סנקליטיקוס- senator, councilor, counselor]

“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (This verse refers to a betrothed woman who was raped.) (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4). “Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30). “Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin]. (Shabbat 155b.) “From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. (God is the Patron of Jacob. Esau sought to consume the stew, and the Temples of Jacob’s God.) Reish Lakish said: From him, and from those like him [hadomin lo]. (His righteous descendants, who are similar to him.) He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. (See Isaiah 63:1–2.) He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).

“Now, please take your gear, your quiver and your bow, and go out to the field, and hunt game for me” (Genesis 27:3). “Now, please take your gear” – sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals. Take your hunting tools, so you will not feed me stolen or forcibly-taken items. “Your quiver [telyekha]” – he said to him: ‘The blessings are pending [teluyot]. The one who is worthy to be blessed, he will be blessed.’ Another matter, “please take your gear [kelekha],” this is Babylon – “and he brought the vessels to the treasure house of his god” (Daniel 1:2). “Your quiver [telyekha],” this is Media – “they hanged [vayitlu] Haman on the gibbet” (Esther 7:10). “Your bow,” this is Greece [Yavan] – “for I bend Judah for Me as a bow […on your children Yavan]” (Zechariah 9:13). “And go out to the field,” this is Edom – “to the land of Se’ir, the field of Edom” (Genesis 32:4). “Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die” (Genesis 27:4). “Prepare for me delicacies” – Rabbi Eliezer said in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the tree from which Adam, the first man, ate: Good for eating, beautiful to the eyes, and adds wisdom. The three of them were stated in one verse: “The woman saw that the tree was good for eating” (Genesis 3:6) – from here [we learn] that it is good for eating; “and that it was enticing to the eyes” (Genesis 3:6) – from here [we learn] that it was beautiful to the eyes; “a source of wisdom [lehaskil]” (Genesis 3:6) – from here [we learn] that it adds wisdom, just as it says: “A contemplation [maskil] by Eitan” (Psalms 89:1). Likewise, Isaac said: “Prepare for me delicacies [matamim].” He said to him: ‘Initially, I would enjoy the sight, but now I enjoy only the taste [hataam].’ Likewise, Solomon said: “With the increase of goodness, its eaters increase; [and what use is it to its owner other than the sight of his eyes?]” (Ecclesiastes 5:10) (When someone is wealthy, his household is large and his food expenditures are great. He enjoys only the sight of the food.) – from here [we learn] that the blind are not sated. One who sees an empty basket and is hungry is unlike one who sees a full basket and is sated. (Somebody who sees an empty basket feels hungry, while somebody who sees a full basket does not feel hungry, since he knows that there will be food when he is hungry.) “Rebecca heard as Isaac spoke to Esau his son. Esau went to the field to hunt game to bring” (Genesis 27:5). “Esau went to the field to hunt game to bring” – if he finds, excellent, but if not, “to bring” – from stolen or forcibly-taken items.

“Jacob went on his way, and the angels of God encountered him” (Genesis 32:2). “Jacob said when he saw them: This is the camp of God. He called the name of that place Maḥanayim” (Genesis 32:3). “Jacob went on his way, and the angels of God encountered him” – how many angels were dancing and prancing before our patriarch Jacob upon his entry into the Land? Rav Huna said in the name of Rabbi Aivu: Six hundred thousand angels were dancing before Jacob our patriarch upon his entry into the Land. That is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God,” and the Divine Presence does not rest on fewer than six hundred thousand. The Rabbis say: One million two hundred thousand – “He called the name of that place Maḥanayim.” Maḥaneh is six hundred thousand. Maḥanayim (Two camps.) is one million two hundred thousand. Rabbi Yudan said: He took from these and took from those and sent messengers ahead of him. That is what is written: “Jacob sent messengers ahead of him” (Genesis 32:4).

“Jacob sent messengers before him to Esau his brother, to the land of Se’ir, the field of Edom” (Genesis 32:4). “Jacob sent messengers before him” – Rabbi Pinḥas in the name of Rabbi Reuven began: “Arise, Lord, confront him and subdue him. Rescue me from the wicked with Your sword” (Psalms 17:13) – Rabbi Pinḥas said: Five times in the book of Psalms, David calls for the Holy One blessed be He to arise: “Arise, Lord; save me, my God” (Psalms 3:8); “Arise, Lord, in Your anger” (Psalms 7:7); “Arise, Lord God, raise Your hand. Do not forget” (Psalms 10:12); “Arise, Lord; let man not be arrogant” (Psalms 9:20); “Arise, Lord, confront him” (Psalms 17:13). The Holy One blessed be He said to him: ‘David, my son, even if you call for Me to rise many times, I will not rise. When will I rise? It is when the poor are robbed and the indigent are groaning.’ That is what is written: “Because of the robbery of the poor and the groans of the indigent [now I will arise]” (Psalms 12:6). Rabbi Yona said: “Now I will arise” (Psalms 12:6) – as long as it is wallowing in the ashes, as it were…. (The Holy One blessed be He is, as it were, also wallowing in the ashes.) Rather, when [comes] the day in whose regard it is written: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2), at that moment: “Be silent, all flesh, before the Lord” (Zechariah 2:17). Why? “For He is roused from His abode of sanctity” (Zechariah 2:17). Rabbi Aḥa said: Like this rooster that moves itself from the ashes. “Confront him [kadma panav]” (Psalms 17:13) – give the wicked early, before he comes to greet You. (Give him his reward in this world, and repay him for his evil before he comes before You to repent.) “Subdue him [hakhri’ehu]” (Psalms 17:13) – tip the scales to condemn him [hakhriḥehu] and break him, just as it says: “They dropped to their knees [kare’u] and fell…” (Psalms 20:9). “Deliver me from the wicked with Your sword” (Psalms 17:13) – deliver my soul from that wicked one (Esau.) who comes by the power of that sword, as it is stated: “By your sword you shall live” (Genesis 27:40). Alternatively, deliver my soul from that wicked one, (Rome, descendants of Esau.) who is Your sword through whom You subjugate the world. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Deliver my soul from that wicked one who is destined to fall by your sword. That is what is written: “For My sword is sated in Heaven; [behold, it will descend upon Edom]” (Isaiah 34:5) – the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob”’ (Genesis 32:5). (Had you not sent to him, Esau would have continued on his way to Edom.)

Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). “He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8). Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he (The guest.) ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’ He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’

Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property. Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11). At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31). He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2). What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

“Jacob sent messengers before him” – Rabbi Yehuda ben Rabbi Simon began: “Like a muddied spring and a ruined fount, [so is a righteous man who falls before the wicked]” (Proverbs 25:26). Rabbi Yehuda ben Rabbi Simon said: Just as it is impossible for a spring to be muddied and for a fount to be ruined, (Because the water is flowing, any mud will ultimately be swept away.) so it is impossible for a righteous man to fall before the wicked. And like a muddied spring and a ruined fount, (They can be muddied and ruined for a limited time.) so is a righteous man who causes himself to fall before the wicked. He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”

“Jacob sent” – Rav Huna began: “Like one who grasps the ears of a dog, so is a passerby who is angered over a quarrel not his” (Proverbs 26:17). Shmuel bar Naḥman said: This is analogous to the head of the robbers, who was sleeping at a crossroads. One person passed and began waking him. He said to him: ‘Wake up, because evil is rampant here.’ He woke up and began beating him. He said: ‘Evil has awakened.’ He said to him: ‘I was asleep and you woke me.’ So, the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying to him submissively: “So said your servant, Jacob.”’ Rabbi Yehuda ben Rabbi Simon began: “What will you say when He will reckon with you, and you trained them as chieftains and heads over you?” (Jeremiah 13:21). The Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”’

“Messengers [malakhim]” – these were flesh and blood messengers. The Rabbis say: Actual angels. Rabbi Ḥama bar Ḥanina said: Hagar was Sarah’s maidservant and five angels happened upon her, (See Genesis 16:7–12.) this one who is the beloved of the household, all the more so. If several angels escorted Eliezer, (See Genesis 24:7 and Bereshit Rabba 59:10.) who was a slave of the household, this one, who was the beloved of the household, all the more so. Rabbi Yosei said: Joseph was the youngest of the tribes and three angels escorted him; that is what is written: “A man found him” (Since the “man” is unidentified and appears by chance, and also plays a crucial role in the story, the midrash understands that the mysterious man was, in fact, an angel.) (Genesis 37:15), “the man asked him” (Genesis 37:15), “the man said to him” (Genesis 37:17); this one, who was the father of them all, all the more so. “Before him” – before the one whose time to assume kingship was before his. (See Genesis 36:31.) Rabbi Yehoshua said: He removed his royal purple garment and cast it before him. He said to him: ‘Two starlings cannot sleep on one board.’ (Our kingdoms cannot overlap.) “To Esau his brother” – although he is Esau, he is his brother. “To the land of Se’ir, the field of Edom” – he is ruddy, his cooked food is red, his land is red, his mighty are red, his garment is red, and a red one will exact retribution from him in red garments. He is ruddy – “the first emerged ruddy” (Genesis 25:25); “his cooked food is red” – “feed me please from that red, red dish” (Genesis 25:30); “his land is red” – “to the land of Se’ir, the field of Edom” (Red, adom, is similar to Edom. See Genesis 25:30.) ; “his mighty are red” – “mighty ones are colored scarlet…” (Nahum 2:4); and a red [adom] one will exact retribution from him – “my beloved is clear and ruddy [adom]” (Song of Songs 5:10); in red garments – “why is there red on your garments?” (Isaiah 63:2).

Another matter, “Jacob sent messengers” (Genesis 32:4) – this is what was said with divine spirit by Solomon king of Israel: “Blessings upon the head of the righteous, and villainy will cover the mouth of the wicked” (Proverbs 10:6). Corresponding to whom did Solomon state this verse? He said it corresponding only to Jacob and Esau. “Blessings upon the head of the righteous” – this is Jacob. “And villainy will cover the mouth of the wicked” – this is the wicked Esau. Happy are the righteous who are blessed on earth and are blessed in Heaven, and this is appropriate, as it is stated: “So that one who blesses himself in the land will bless himself by the God of faithfulness” (Isaiah 65:16) – to inform you that all the blessings that Isaac blessed Jacob, corresponding to those, the Holy One blessed be He blessed him from on High. Isaac said to him: “God will give you from the dew of the heavens…” (Genesis 27:28), and the Holy One blessed be He blessed him with dew and rain, as it is stated: “The remnant of Jacob will be in the midst of many peoples like dew [from the Lord, like raindrops]” (Micah 5:6). Isaac said to him: “and from the fats of the earth” (Genesis 27:28), and the Holy One blessed be He said to him: “He will give rain for your seeds with which you will sow the ground” (Isaiah 30:23). Isaac said: “Peoples will serve you” (Genesis 27:29), and the Holy One blessed be He said to him: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Isaac said: “You will be a lord to your brethren” (Genesis 27:29), and the Holy One blessed be He said to him through Moses: “To place you uppermost over all the nations” (Deuteronomy 26:19). You learned that all the blessings that Isaac blessed Jacob from below, corresponding to that, the Holy One blessed be He blessed him from on High. His mother Rebecca, too, blessed him corresponding to them, as it is stated: “He who dwells in the shelter of the Most High” (Psalms 91:1). So she said to him: “For He will charge His angels on your behalf [to guard you in all your ways]” (Psalms 91:11). When she said that to him in that language, the Divine Spirit blessed Him: “When he calls upon Me, I will answer him…” (Psalms 91:15). Once the Holy One blessed be He blessed him, why did his father bless him again, as it is stated: “Isaac summoned Jacob, and he blessed him”? (Genesis 28:1). It is, rather, that Isaac saw through the divine spirit that his descendants were destined to be exiled among the nations. He said to him: ‘Come and I will bless you blessings of exile, so that the Holy One blessed be He will return to you and gather you from the midst of the exiles.’ What are the blessings? “In six troubles He will deliver you, and in seven, no harm will touch you. …From the scourge of the tongue you will be hidden, and you will not fear pillage when it comes. At pillage and hunger you will laugh, and from the beasts of the earth, do not fear” (Job 5:19, 21–22). That is why it is stated: “Blessings upon the head of the righteous.”

Another matter, “Jacob sent” (Genesis 32: 4) – “Lord, do not grant the desires of the wicked. Do not bring their scheme to fruition [zemamo al tafek]; may they depart, Selah” (Psalms 140:9). He said before Him: ‘Master of the universe, do not realize for wicked Esau the thoughts of his heart.’ What is “zemamo al tafek”? He said before him: ‘Master of the universe: Place a muzzle for wicked Esau so that his satisfaction will not be complete.’ What muzzle did the Holy One blessed be He make for wicked Esau? Rabbi Ḥama bar Ḥanina said: ‘These are the residents of Barbary and the residents of Germany, whom the Edomites (This refers to Rome, which was being attacked by Germanic tribes.) fear.’ Another matter, “do not grant the desires of the wicked” – he said before Him: ‘Master of the universe, just as it was Laban’s intent to harm me, but you did not allow him to do so, so, too, regarding the thoughts of my brother Esau who is thinking to kill me, thwart his evil.’ He was one of three people who thought [to do] evil, but they were unsuccessful – Esau, Yerovam, and Haman. Esau, as it is stated: “Esau said in his heart” (Genesis 27:41). Regarding Yerovam it is written: “Yerovam said in his heart” (I Kings 12:26). Regarding Haman it is written: “Haman said in his heart” (Esther 6:6). What is “Esau said in his heart”? He said: ‘Cain killed his brother, and the Omnipresent did nothing to him. Ultimately, he [Adam] begot additional sons, and they inherited the world with him. But I, I will kill Isaac my father first, and then I will kill Jacob my brother, and I will inherit the world alone,’ as it is stated: “Let the days of mourning for my father approach” (Genesis 27:41) – he said: ‘First, I will hasten the mourning for Father, and then: “I will kill my brother Jacob”’ (Genesis 27:41). But the Holy One blessed be He did not enable him to do so. That is why it is stated: “Do not grant the desires of the wicked.”

(Gen. 27:3:) NOW THEN, PLEASE TAKE YOUR IMPLEMENTS, < YOUR QUIVER AND YOUR BOW, AND GO OUT TO THE FIELD >. R. Isaac the Smith said: [YOUR IMPLEMENTS] alludes to the Kingdom of Babylon. (Gen. R. 63:13.) Thus it is stated (in Dan. 1:2): THEN THE LORD GAVE KING JEHOIAKIM OF JUDAH INTO HIS HAND, WITH SOME OF THE IMPLEMENTS FROM THE HOUSE OF GOD. YOUR QUIVER (teli) alludes to [the kingdom of] Media. Thus it is stated (in Esth. 9:25): SO THEY (the Medes and the Persians) HANGED (talu) HIM (Haman) AND HIS SONS ON THE TREE. AND YOUR BOW alludes to Greece. (Gk.: iones.) Thus it is stated (in Zech. 9:13): FOR I WILL BEND JUDAH TO ME; A BOW < I WILL FILL WITH EPHRAIM; I WILL STIR UP YOUR CHILDREN, O ZION, AGAINST THE CHILDREN OF GREECE >. AND GO OUT TO THE FIELD alludes to Edom. (Edom had become a common code word for Rome.) Thus it is stated (in Gen. 32:4 [3]): TO THE LAND OF SEIR, THE FIELD OF EDOM.

[(Gen. 32:4 [3]:) THEN JACOB SENT MESSENGERS. (The bracketed portion extends through the first words of the next section.) This text is related (to Prov. 25:26): A MUDDY SPRING, A POLLUTED SOURCE, IS A RIGHTEOUS PERSON WHO WAVERS BEFORE SOMEONE WICKED. (Tanh., Gen. 1:3; Gen. R. 75:2.) R. Judah b. R. Simon said: Just like a muddy spring and a polluted source, so it is when a righteous person wavers before someone wicked. Another interpretation: < Just as > it is possible for a spring to be muddy and a source to be polluted; < so > it is possible for a righteous person to waver before someone wicked. And who was this < waverer >? This was Jacob when he came from Paddan-aram. What does he < do > ? He sends out and says to Esau (according to Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU…. Ergo (in vs. 3): THEN JACOB SENT MESSENGERS.

(Gen. 32:4:) THEN JACOB SENT….] This text is related (to Prov. 26:17): A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS LIKE ONE WHO SEIZES A DOG BY THE EARS. (Cf. Gen. R. 78:3.) Who is this person? This is Jacob. When he had set out from his father's house, what is written (in Gen. 28:20)? THEN JACOB VOWED A VOW. What did he say (ibid., cont.]:)? IF GOD IS WITH ME < … > Thus did the Holy One respond to him (in vs. 15): SEE I AM WITH YOU. (Gen. R. 70:4 reports a discussion between R. Ayyevu and R. Jonathan over whether vss. 15 and 20 are disarranged or whether the Holy One simply anticipated Jacob’s vow.) Our masters have said: He responded to him on every < point > except for sustenance. (Gk.: pronoos (“thinking beforehand”). Gen. R. 69:6.) R. Osha'ya said: He also responded to him for sustenance, since it is stated (in Gen. 28:15): FOR I WILL NOT LEAVE YOU UNTIL ('D 'ShR) I HAVE DONE WHAT ('ShR) I PROMISED YOU. Why did he say two times: ('ShR 'ShR)? He spoke, as it were, something difficult. R. Osha'ya said: The Holy One said to him: Blessed (rt.: 'ShR) am I and blessed (rt.: 'ShR) are you when I do this thing for you. Again he demanded < as a condition > (in Gen. 28:21): AND IF I RETURN SAFELY. He said to him (in vs. 15): AND I WILL BRING YOU BACK < UNTO THIS LAND >. R. Hanina b. R. Isaac said: Blessed (rt.: 'ShR) is one born of woman who has heard this from his Creator. See, whatever he demanded from his Creator he promised him. Then, with these promises, he sends and says (in Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU. Ergo, it is well stated (in Prov. 25:26): < A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS > LIKE ONE WHO SEIZES A DOG BY THE EARS. (The text from Proverbs seems to assume a situation like this: Jacob’s welfare was a matter between himself and his Creator; so why should he get involved with Esau.)

(Gen. 32:4:) THEN JACOB SENT ANGELS. (In Hebrew the same word may be translated either as “angels” or as “messengers.”) This text is related (to Ps. 91:11): FOR HE WILL CHARGE HIS ANGELS TO PROTECT YOU IN ALL YOUR WAYS. (Cf. Matthew 4:6.) When? When one is in the land of Israel, angels who are in the land of Israel protect him. (So below, 9:2.) And from whom do you learn this? From Jacob; for, when he desired to go abroad, what is written (in Gen. 28:12)? THEN HE DREAMED THAT HERE WAS A LADDER…. AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT. < The verse > should not have said < this > but "descending and ascending." After one descends, he ascends. Yet < here > it says: ASCENDING AND DESCENDING! It said to him: Those angels who had been protecting him in the land of Israel had ascended while others descended to protect him while abroad. He did not stay. So, when he came from Paddan-aram, those angels who had protected him in the land of Israel descended. Thus it is stated (in Gen. 32:3 [2]): WHEN JACOB SAW THEM (i.e., the angels), HE SAID: < THIS IS THE CAMP (mahaneh) OF GOD >, AND CALLED THE NAME OF THAT PLACE MAHANAIM (i.e., two camps). "Mahaneh" (i.e., "camp" in the singular) is not written here but MAHANAIM, < a dual form which means > "two camps," the former < which had kept him when abroad > and the latter < to protect him in the land of Israel >. What did Jacob do? When he wanted to send < messengers > to Esau, he took < them > from the one < camp > and from the other, and sent < them >, as stated (in vs. 4 [3]): THEN JACOB SENT ANGELS. And do not be surprised; for behold, the youngest of his house spoke with the angel. Who was this? This was Joseph; for, when he said to him (in Gen. 37:14): PLEASE GO AND SEE < HOW YOUR BROTHERS ARE FARING >…. < Then > what is written (in vs. 15): THEN A MAN FOUND HIM…. (Cf. Gen. R. 84:14.) What did he say to him (in vs. 17)? THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE; < FOR I HEARD THEM SAYING: LET US GO TO DOTHAN >. What is the meaning of DOTHAN (DTYNH)? That he was the same angel who protects the religion (DT) of the Lord (YH). So neither be surprised about Jacob sending angels nor about Joseph. Yes, even Hagar had the angels speak with her. What is written (in Gen. 21:17)? AND AN ANGEL OF {THE LORD} [GOD] CALLED UNTO HAGAR. How many angels spoke with her? R. Levi said: < Five >, (The figure comes from Codex Vaticanus Ebr. 34.) but our masters have said three. (Cf. Gen. R. 45:7.) Now surely, if the slave woman talks with the angels, do not be surprised at Jacob having sent out angels. It is therefore written (in Gen. 32:4 [3]): THEN JACOB SENT ANGELS.

[(Gen. 32:4 [3]:) < THEN JACOB SENT ANGELS > BEFORE HIM UNTO HIS BROTHER ESAU.] What is the meaning of BEFORE HIM? < That > he (Esau) receives (The translation has emended the text from nophel (“falls”) to notel (“receives”).) the kingdom BEFORE HIM because in this world the kingdom is his, but you are receiving it ultimately. (Ibid.:) UNTO HIS BROTHER ESAU. And the Holy Spirit says: Jacob is sending away unto Esau. (Two manuscripts read, “Alas, Jacob is sending away to Esau.”)

(Ibid., cont.:) TO THE LAND OF SEIR IN THE FIELDS OF EDOM. [What is the meaning of TO THE LAND OF SEIR (rt.: S'R)?] That he makes one's hair (rt.: S'R) stand on end. TO THE FIELDS OF EDOM (rt.: 'DM). (Gen. R. 63:12; 75:4.) He is red (rt.: 'DM), his food is red, his warriors are red, his attire is red, his shields are red, his land is red, the one who stands up to him is red, and the one who exacts retribution from him is red in red attire. He is red (according to Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. His food is red (according to Gen. 25:30): < PLEASE LET ME GULP DOWN > SOME OF THIS RED RED STUFF. His warriors are red (according to Nahum 2:4): HIS WARRIORS' SHIELDS ARE RED. His attire is red (according to ibid., cont.): AND HIS SOLDIERS ARE CLOTHED IN CRIMSON. His shields are red (according to ibid.): HIS WARRIORS' SHIELDS ARE RED. His land is red (rt.: 'DM) (according to Gen. 32:4 [3]): TO THE LAND OF SEIR IN THE FIELDS OF EDOM (rt.: 'DM). The one who stands up to him is red. This is David (according to I Sam. 16:12): SO HE SENT AND BROUGHT HIM. NOW HE WAS RUDDY. And what < else > is written about him (in II Sam. 8:14)? HE PUT GARRISONS IN EDOM. And the < the Holy One >, who exacts retribution from him, is red (according to Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. (Is. 63:1:) WHO IS THIS COMING FROM EDOM (rt.: 'DM)? < He comes > in red attire (according to vs. 2): WHY IS YOUR CLOTHING SO RED … ?

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).

And Jacob sent messengers (Gen. 32:4). Scripture states elsewhere in allusion to this verse: And the Lord uttereth His voice before His army; for his camp is very great, for He is mighty that executeth His word; for great is the day of the Lord and very terrible; and who can abide it? (Joel 2:11). This verse alludes to the giving of the Torah. When the Holy One, blessed be He, descended to give the Torah to Israel, myriads of chariots accompanied Him, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18).

Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. Esau said to him: O my brother, I have enough; as it is said, "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, therefore the sons of Jacob paid honour to the sons of Esau with the same expression; as it is said, "Ye have compassed this mountain long enough" (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" (Gen. 32:4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" (Gen. 33:14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, and the Holy One, blessed be He, will descend. "And there shall not be any remaining to the house of Esau; for the Lord hath spoken it" (Obad. 18).

On (32, 4): וישלח יעקב מלאכים לפניו אל עשו אחיו ארצה שעיר שדה אדום,"Jacob sent angels (resp. human messengers) ahead of him to his brother Esau to the land of Se'ir," Rashi comments that these were "real" angels. If that were so, it is difficult to understand Jacob making use of holy beings for a secular, totally private mission. He could just as well have sent human messengers! We have an explicit ruling that even nowadays, when the כהן cannot perform sacred duties due to the absence of the Temple, one must not employ a כהן to perform mundane tasks. How then could Jacob employ angels for such a purpose? (gloss of the Mordechai on Gittin).

Let me now pursue my own path in explaining all the unusual phrasings in the text as listed earlier. According to the author of Bereshit Rabbah 74,4 the מלאכים sent ahead by Jacob were of the flesh and blood variety; unnamed other scholars claim that they were angels. Remember that the struggle between Jacob and his adversary occurred on two levels, the physical and the spiritual, with Esau in this world and with Samael in the Celestial Regions. The latter had an excuse to challenge Jacob's moral integrity for Jacob had married two sisters, as explained. We have mentioned that though Jacob had a legal excuse for what he did, it was not considered appropriate for a man of his stature, whose features were engraved on G–d's throne, to avail himself of such an excuse. Jacob's name on G–d's throne made a profound impression in the Celestial Regions. We know from the description in Chulin 91 that in Jacob's dream the two angels ascending and the two angels descending compared the features engraved on the throne of G–d with the features of Jacob on earth. They threatened Jacob's life because they found discrepancies between the respective features. As a result, G–d quickly intervened and placed Himself on top of the ladder in order to protect Jacob.

The words ארצה שעיר, שדה אדום, allude to both the physical and the spiritual domain. ארצה שעיר is an allusion to Samael, whose share in the world is the שעיר, the goat or scape-goat, which is offered to him "as a bribe" on the Day of Atonement, as will be explained in due course. Another reason he is called Se'ir is that Samael is identical with Satan, or the evil urge; to his people [those who are held in his sway, Ed.] he appears like a שער, as thin and insignificant as a hair. The message is that for צדיקים Mount Se-ir, i.e. the threat of the evil urge, looms large as a mountain, whereas for the sinners it appears as insignificant as a hair. To carry this hyperbole a little further: When the Torah described Esau-Edom-Se'ir as completely covered with hair, (25,25) this is an allusion to his being as full of sins as a fur coat is full of hair. When the Torah also described the destination of Jacob's emissaries as שדה אדום, it merely described Esau=Edom their destination on earth.

We have now explained this פרשה inasmuch as it refers to Jacob personally. We must remember that Jacob is also a symbol of his descendants. All the experiences of the patriarchs are viewed as forerunners of the experiences of the Jewish people as a whole. Nachmanides has demonstrated this in great detail. Bereshit Rabbah 75,3, describing the gifts Jacob sent to Esau, quotes Proverbs 26, 17: "He who passes by and meddles in a quarrel not his own is like someone who takes a dog by his ears." G–d is quoted as saying to Jacob: "Esau was pursuing his own personal designs and you had to send him gifts describing yourself as his servant!" During the second Temple the rulers of the Jewish people voluntarily entered into a political alliance with Rome, only to eventually be devoured by the Romans. This alliance was the beginning of the decline of Jewish independence. All the struggles between Jacob and Esau mirror what was going to happen later on a national scale. Bereshit Rabbah goes on to comment on 32, 9: "If Esau comes to the one camp and smites it, then the remaining camp will escape." It is our experience in exile that when Jews are persecuted in the South, that they find relief in another part of the globe. The "thigh joint" of Jacob that the angel "touched," is also understood as referring to Jacob's descendants.

Thus, in the case of Jacob, I admit that the entire narrative of “and Jacob sent messengers” (4. Gen. 32:4 ff.) occurred as something seen in a dream. Nonetheless, in my opinion Jacob carried this out when he awoke, as happened in many such cases. (5. Maimonides, in the Guide II:42, asserts that the entire section occurred in a vision, including the preparations for the meeting with Esau (vv. 14-24) and the wrestling with the angel (vv. 25-32). Kaspi, both here and in the Ṭirat Kesef (MK I 22), asserts that the intermediary passage, where Jacob prepared to meet Esau, did occur outside of the prophetic vision.) As for the wrestling with the angel, (6. Gen. 32:25-32.) this never occurred other than in a dream. The touching of the hollow of his thigh (and the passage following) until “the sinew of the thigh vein” (7. Gen. 32:26, 33. This comment is intended to answer the following problem: If indeed the wrestling with the angel was but a mental occurrence, how and why did Jacob limp in the morning (v. 32)?) was intended as an allusion to evil events that would befall Jacob in respect of women, for nasheh (“thigh vein”) is equivocal, (8. The Hebrew term could also be taken as the root for ’ishah (“woman”); consequently, the maiming of that limb would be an oblique allusion to being maimed on account of woman. Accordingly, Jacob was maimed in the thigh during the course of the vision, through some divine instrument.) similar to ḥovlim and the like. (9. Cf. Guide II:43, which refers to ḥovlim and other instances of metathesis. On Kaspi’s use of metathesis, see above Chapter 2.) Accordingly he experienced the events of Dinah, (10. He is referring to the rape of Dinah in Gen. 34.) Rachel, (11. He is referring to the tragic death of Rachel in Gen. 35:16 ff.) and Rebeccah’s handmaid. (12. Gen. 35:8. All three instances caused Jacob much grief.)

NEITHER SHALT THOU SET THEE UP A PILLAR. For an idol, as which the Lord thy God hateth proves. (God hates a pillar set up to an idol.) However, a pillar which is not set up for idol worship is permitted. The most convincing proof of this is found in the portion which opens with the words And Jacob sent (Gen. 32:4). (There, Scripture (Gen. 35:14) relates that Jacob set up a pillar to God. Also see I.E. on Gen. 28:17, (Vol. 1, p. 279), where he writes that Scripture does not prohibit a pillar to honor God.)

Rabbi Shimon ben Lakish, in Bereshit Rabbah 63,12 expanding on that theme, said that just as Esau himself was red, so his food was red, his country was red, his clothing was red and when the time comes that he has to give an accounting for his crimes the payment demanded from him will be red, i.e. blood. Mount Seir, which was the land allocated to Esau was also known as ארץ אדום, “the red land” (Genesis 32,4). The Midrash quotes verses documenting Rabbi Shimon ben Lakish’s statement.

According To Bereshit Rabbah 65,13 the words שא נא כליך are a reference to the Kingdom of Babylon as we read in Daniel 1,2 ואת הכלים הביא בבלה, “and the vessels (Temple utensils) he (Nebuchadnezzar) brought to Babylon.” The word תליך, “your quiver,” refers to the Medes as we read in Esther 7,10 ויתלו את המן, “they hung Haman.” The word וקשתך, “and your bow,” is a reference to the Greek Empire as we read in Zechariah 9,13: כי דרכתי לי יהודה קשת, “for I have drawn Yehudah taut as a bow, etc.;” finally, the words וצא השדה are a reference to the Roman Empire as we read in Genesis 32,2: ארצה שעיר שדה אדום, “to the land of Seir, which will become the field of Edom, Rome.”

AND HE WENT INTO A LAND. According to Onkelos, the meaning of this expression is “into another land.” But Rashi explained, “He went to stay wherever he could find room” for he went to no particular country but sought a country where he would find room to settle, until he came to mount Se’ir and settled there. In my opinion, the correct interpretation is that Scripture is saying: “And he went to the land of Se’ir,” the name of the place being omitted from the verse as it is self-understood since it has already been mentioned that he dwelled in the land of Se’ir, and it is understood that he led his family there, and right nearby, it is mentioned, And Esau dwelled in mount Se’ir. (Verse 8 here.) A similar case is found in this verse: He went into the castle of the king’s house, and burnt the king’s house over him with fire, (I Kings 16:18.) which means that house of the king in which he was. Similarly, And he burned the high place and stamped it small to powder, and burned the Asherah, (II Kings 23:15.) which means the high place which belonged to Jeroboam, who was mentioned in the beginning of the verse. So also: And Joab said to the Cushite: Go tell the king… And Cushite bowed down to Joab, (II Samuel 18:21.) [which means “the Cushite” mentioned] ; And an ass and the lion, (I Kings 13:28.) [which means “the ass” mentioned above in Verse 24]. So also: For ships were broken at Etzion-geber, (Ibid., 22:49. ) which means “the ships” [mentioned in the beginning of that verse] ; and there are many similar verses. Here also the expression, And he went into a land, is as if it said, “into the land,” i.e., the land of Se’ir which was mentioned.

Yaakov sent messengers before him to Eisov, his brother, to the Land of Seir, to the field of Edom.

And Jakob sent messengers before him to Esau his brother in the land of Gabla the territory of the Edomites,

(2) "And he commanded them saying" (Gen. 32:5) - the explanation of "commanded" is that it is an expression of alacrity, as in "The expression of command always implies alacrity" (Rashi on Lev. 6:2 and Kiddushin 29a:13) meaning, that the tzadik brings out his words from his holy mouth in holiness and alacrity, to such a degree that they become so strong [that] "to say" meaning that this thing will be said immediately, that Esav will have a turn about [and become] his brother, because obviously it is not appropriate to make this thing the essence of tefilah. Only through the Clinging that exists in the rest of the tzadik's tefilah, and the tzadik's words from the clean and lucid thoughts, immediately this word comes to fruition, that [the tzadik's] enemies make peace.

(4) "Thus you will say to my master, Esav" (Genesis 32:5) - behold the holy Torah teaches us how to behave in this bitter exile in which we are under the hand of the nations, and we are compelled to accept the exile with love until Hashem will have compassion towards us and redeems us in a complete redemption, soon. And while we are in the bitter exile we are compelled to be submissive to them and call them 'masters'. And this is "thus you will say to my master, to Esav" - meaning, call him master when you talk to him, and then he will continue to do evil to you, through taxes and forced contributions - they will be charged with stealing, and through this Hashem will have compassion on us, since it is enough that we should be submissive to them and give them honor.

(5) "I lived with Lavan and remained until now" (Genesis 32:5) - that behold, LaVaN has the same letters as scoundrel (NaVaL), which is the impulse to evil that is called scoundrel. And after a person merits to work on their two impulses, as it is said "with all your hearts - with both your impulses" then the impulse to evil is transformed into white [lavan] that is, Higher Whiteness [Loven HaElyon, keter]. And how can a person merit this? The essence is through submission, that one should hold oneself in this world as a resident alien [ger] and this is "with Lavan", meaning, that I merited that the impulse to evil was transformed from scoundrel to white. And there is a reason for that: "I lived" [garti], which is an expression for 'gerut'/conversion, meaning, I strengthened myself as a ger/convert with a great submission, and because of that it was not given to me to stay there for a few days, but "I was delayed/acher until now", meaning, I delayed in this work day after/achar day and year after year, and this is what I said (Mishnah Yoma 20:2) "and he already said 'Answer Hashem" and his voice was heard", meaning,  that for a long time a person needs to cry out "answer Hashem, help me so I will merit to serve You in truth", and then, one's voice will be heard, but this does not happen quickly, in a short period of time.

"And I have sent these to you to find favor in your eyes” (Genesis 32:5). Later, it repeats, “To find favor in the eyes of my master” (Genesis 32:8). Yaakov was likely truthful, aiming to draw Eisav closer, as the word הגדה implies drawing out, like sinews. Although Eisav could not reach Yaakov's spiritual level, if he found Yaakov’s path appealing and nullified himself to it, he too would achieve rectification. This is the idea behind the gifts, as Rashi explains. Each person must prepare against the evil inclination through appeasement, gifts, and battle, to prevent it from controlling their life. However, one cannot rely solely on personal efforts and must beseech Hashem for mercy to overcome the evil inclination and its tricks, as our sages state: "If Hashem does not help, one cannot prevail" (Kiddushin 30b). The concept of gifts also involves awakening Hashem’s mercy on negative desires, recognizing that everything, even those seemingly disconnected from the divine, belongs to Him and was created for His glory. Thus, one should seek comprehensive rectification, not only personal salvation but also the subjugation of all evil forces.

לאדני, לעשו, “to my lord, to Esau.” We find Yaakov addressing Esau as “my lord,” no fewer than eight times in this portion. This may be the reason why eight kings ruled in the land of Edom before the first king ruled in the land of Israel.

כה אמר עבדך יעקב, “thus has said your obedient servant Yaakov;” Yaakov used this subservient posture in order to cool Esau’s burning anger at what he perceived that Yaakov had done to him. He hinted broadly that his father’s blessing which had portrayed Esau as subservient to him had not been fulfilled at all. In fact, he, Yaakov, was quite ready to recognise his older brother as also his senior.

עם לבן גרתי, he explains that he had learned to adopt such a wealth of animals and servants this was due to my having stayed with my uncle many years. If he had stayed in someone else’s house during all these years he would still be penniless. An alternate explanation of the line: “I have sojourned with Lavan; ”you are aware that I stayed with Lavan as my father and mother have commanded me.” He said this in order to underline that Esau should not flatter himself that he had been a fugitive from Esau’s wrath. A third alternate exegesis of these words: Esau should not be cross that he had not come sooner to pay his respects to him; the only reason for this was that he had been indentured to Lavan under contract.

וישלח יעקב...כה תאמרון לאדוני לעשו, Yaakov sent......thus you shall say to my lord, to Esau: Yaakov was punished for referring to Esau as “my lord.” G–d said to him: “I have said to your mother that the older of her sons will serve the younger” (Genesis 25,23) and you have taken it upon yourself to address your elder brother as “my lord” eight times? This is why in this portion we will read that eight kings ruled over the kingdom of Esau (Edom) before the first king ruled over Israel. This is why this very point has been recorded in this portion at the end of this portion (Genesis 36,31-43)

THUS SHALL YE SAY UNTO MY LORD. Jacob used this language so that it would be clear to them that Esau was his lord and they should address him as a servant addresses his master.

AND STAYED UNTIL NOW. The alef of echar (and stayed) is a first person imperfect prefix. It is vocalized with a tzere to make up for the missing alef of the root. (The root of echar is alef, chet, resh. In the first person imperfect an alef vocalized with a segol is prefixed to the root. Our word thus should have been written e’echar (two alefs respectively vocalized with a segol and a chataf segol). However, it is written echar and has only one alef and is vocalized with a tzere. I.E. points out that this alef is not a root letter. It is a first person imperfect prefix vocalized with a tzere rather than a segol to make up for the missing root letter.) Ehav (I love) in I love them (ehav) that love me (Prov. 8:17) is similar. (The root of ahav (love) is alef, heh, bet. Thus the first person imperfect should be e’ehav. However, the verse has ehav, one alef vocalized with a tzere. See above note.) The alef of the root is dropped because it is extremely difficult to pronounce two alefs back to back. Echar is a kal.

Or “Thus you shall say to my lord Esau, ‘Thus says your servant Jacob:…’”

ויצו אותם לאמור, He instructed them to say, etc. We must first understand the reason for the word לאמור, seeing that Jacob had already said to these messengers: "thus you shall say." Perhaps Jacob meant that they should tell Esau that they had been instructed to say precisely the words they were about to say. Otherwise, Esau might form the impression that the messengers related to him with deference and called him "his master," being aware that he was the senior brother and that it was only common courtesy to address him in that fashion, but that Jacob himself had never uttered the word אדון in relation to his brother. Jacob wanted to be sure that Esau realised that he himself had addressed him as אדון, master. He did so in order to remove any vestige of hatred and jealousy Esau might still, harbour against him in his heart. Were this not the true reason it is difficult to understand why Jacob should refer to Esau as his master even while Esau was not present. We must conclude therefore that Jacob used this term of flattery in order to avoid a possible war between himself and Esau.

עם לבן גרתי, "I have sojourned with Laban, etc." What precisely did Jacob tell Esau in this speech that Esau had not known? Perhaps it is the custom between brothers who are on good terms with one another to exchange details about their experiences in life. Jacob may have done so in order to show that he considered himself on good terms with Esau.

In addition Jacob may have acted very cleverly by implying that there was no point in Esau behaving in a hostile manner, that Laban had already tried this for many years and it had not benefited him at all. The words: עם לבן גרתי were a veiled reference to the wickedness of that man. If he, Jacob, after so many years in the house of that man returned now as a wealthy man with a large family this was proof that it paid to be on good terms with a man such as he. He added: ואחר עד עתה, I delayed my return until now, meaning that all of his wealth had not been acquired in a short period of time but that his success had been ongoing. When he added that he had acquired a substantial amount of wealth, he intimated that his wealth notwithstanding he described himself as junior, as "a servant" to his older brother. His words were designed to melt even a heart of stone.

כה תאמרון לאדוני לעשו, this what you are to say to my lord Esau, etc.” This does not mean that Yaakov addressed Esau as “my lord” even in his absence. It means that Yaakov instructed messengers that if they would be asked they were to say that what they were guarding and guiding was destined as “a gift for my lord Esau”, just as the Torah describes in verse 19.

עם לבן גרתי, “I have stayed with Lavan, etc.” He was anxious to at one and the same time describe the fact that he had not stayed away from home for 22 years out of fear of his brother’s vengeance, but had remained with Lavan as he had had to work very hard. We find the words גרתי משך in that context in Psalms 120,5 where the psalmist bemoans the fact that he had to dwell for a long time with the Meshech and the clans of Kedar. Secondly, he informed Esau that he had become very wealthy though this was of secondary importance to him. G’d had granted him wealth in return for his hard labour. His wealth was the result of the sweat of his brow, he had not inherited it from his fathers. Had his wealth derived from an inheritance, Esau would have been entitled to his share of the inheritance. Thirdly, he wanted Esau to know that he came in peace and was interested in a brotherly relationship with Esau. He was sending the messengers and the gifts to prepare the way for a friendly reunion.

ויצו אותם לאמור. He commanded them to use precisely the words Yaakov instructed them to use in the following verse, i.e. כה תאמרו “you shall say precisely these words!” This is clear from the fact that Yaakov charged his messengers to say to Esau: “thus say to my lord Esau. He should have said only: “thus say to Esau when you meet him, etc.”

THUS SHALL YE SAY UNTO MY LORD ESAU: THUS SAITH THY SERVANT JACOB. He commanded them that they should say “to my lord Esau we belong,” or “we were sent to him,” (The intent of Ramban is to state that Jacob, speaking to his servants, did not refer to Esau as “my lord Esau,” but rather he commanded them to use the expression in Esau’s presence.) and to say to him, Thus saith thy servant Jacob: I have sojourned with Laban. A similar example in this section is the verse: When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? (Further, Verse 18. The verse concludes that they are to tell him that it is a gift “to my lord Esau.” Again Jacob is telling them what to say.) It may be that in their presence Jacob called Esau “my lord Esau” in order to caution them not to mention Esau in any other but a respectful way even when not in his presence, inasmuch as their lord calls him “my lord.” Know that this respect which Jacob showed for his brother by fearfully saying “my lord” and “thy servant” was due to it being the custom of the younger brother to give recognition and respect to the firstborn as if he were his father, just as the Torah also hints to us on this matter: (Kethuboth 103a. Commenting on the letter vav in the expression, ve’eth imecha (“honor thy father ‘and’ thy mother“), our Rabbis said: “This includes your oldest brother!”) “This includes your oldest brother.” Now Jacob had taken his birthright and his blessing, for which Esau hated him, and now he is acting towards Esau as if the effect of that sale was nil as far as he was concerned, and he is conducting himself towards him as to a firstborn and father in order to remove the hatred from his heart.

ויצו אותם לאמור, he commanded them and said to them: כה תאמרון, the messengers were oblivious of what it was that troubled Yaakov.

עם לבן גרתי, as you are aware of, I was there at the command of my father and mother. He said this so Esau would not think that he had run away on his account.

ואחר, the construction is similar to ואאחר, or as in Maleachi 1,2 ואוהב את יעקב “I displayed love for Yaakov.” In both instances this is an abbreviation for ואאהב. We have similar constructions in vaochal, vaomar, in both instances the first root letter is missing.

גרתי I HAVE SOJOURNED — I have become neither a prince nor other person of importance but merely a sojourner. It is not worth your while to hate me on account of the blessing of your father who blessed me (27:29) “Be master over thy brethren”, for it has not been fulfilled in me (Tanchuma Yashan 1:8:5). Another explanation: the word גרתי has the numerical value of 613 - תרי״ג - it is as much as to say, “Though I have sojourned with Laban, the wicked, I have observed the תרי״ג מצות, the 613 Divine Commandments, and I have learned naught of his evil ways.

(5-6) Wir haben oben gesehen, aus welchen Gründen Jakob arm aus dem väterlichen Hause fortgegangen war, und wenn er jetzt reich zurückkehrt und zumal Esau auch nicht mehr zu Hause ist, lag das Bedürfnis sehr nahe, dem Esau sagen zu lassen, daß, und wie er alles erworben. In drei Worten sagt er Esau das ganze Bittere und Prüfungsvolle seiner Vergangenheit. Fremd und unberechtigt sein ist überall hart, bei einem Laban sein unter allen Umständen eine harte Prüfung, עם לבן גרתי, als Fremder bei einem Laban seine Tage zuzubringen, vergegenwärtigt das bitterste Los. ואחר עד עתה und nicht aus Wohlbehagen, sondern gezwungen war ich, so lange zu bleiben. Ich wäre gerne früher gekommen. Allein bis vor sechs Jahren hatte ich nur Frauen und Kinder, aber noch nicht den ersten eigenen Groschen erworben. Auf diesem harten, wenig beneidenswerten Wege zwanzigjähriger Mühen bin ich zu dem gelangt. was ich habe. Ich habe es für Recht gehalten, dich dies wissen zu lassen, damit — dieses lange Leid Sühne für Vergangenes, und mein jetziger Wohlstand selbst mein Fürsprecher bei dir sein möge.

ואחר עד עתה. This is why I did not come to pay my respects to you until now.

I have not become an officer or anyone of importance... Otherwise it should simply say, “With Lavan I was delayed.”

Another explanation: The gematria of גרתי... I have kept תרי"ג commandments... Thus, you cannot defeat me. When your father blessed you that “you shall live by your sword” (27:40), that is only “When you have cause to be grieved” (ibid). [I.e., “When the Israelites will transgress the Torah.”] But I kept the whole Torah! Maharshal explains that Rashi is answering the question: Why did Yaakov say, “I have not become an officer...”? For this actually would allow the wicked Eisov to claim, “If the blessings were not fulfilled for you, you surely did not keep the mitzvos! Thus I should fulfill regarding you, ‘When you have cause to be grieved, you will throw off his yoke from your neck.’” Therefore Yaakov told him, “I kept all the 613 mitzvos. Nevertheless, I have not become an officer.”

I have oxen, donkeys, flocks, slaves, and maidservants. I have become financially secure since we last met, and I do not need your support. I can even offer you assistance, if you wish. 4 And I have sent to tell my lord, so that I may find favor in your eyes, in the manner of loving brothers anticipating their reunion.

כה תאמרו לאדוני לעשו, “thus you shall say to my lord, to Esau.” This does not mean that Yaakov called his brother: “my lord,” as this would not make sense unless you are in the presence of the person so described. It means that he commanded his servants to address Esau with the title “my lord, thus has said your servant Yaakov.” when they would meet him. It is also possible that that Yaakov did refer to Esau as “my lord” even when he was not in his presence in order to warn his messengers to address him with the proper degree of deference even when they were not in his presence. They would do so once they noticed that even their own master did so even in his absence. All of this was not an unusually obsequious behaviour by Yaakov, but it was customary for the younger brother to refer to his older brother in such terms, as a sign of respect. The reason the Torah reports all this, is to tell us that although Yaakov had purchased the birthright from his brother, he still considered him the senior brother, biologically speaking. He hoped to persuade Esau by this stratagem that the “birthright” in terms of personal honour, was of no concern to him whatsoever.

עם לבן גרתי, ”I have sojourned with Lavan, etc.” I have stayed all this time even though he kept treating me like a stranger (and not like a son-in-law).

ואחר עד עתה, “I delayed my return until now.” I was not forced by external pressures to delay my return, but I did so of my own free will.

“I stayed with Laban” [32:5]. He told them to say to Esau. You hate me for nothing, since I was only a servant and no lord, in the house of Laban. The blessing of my father that he blessed me that I should be a lord over my brothers was not fulfilled for me. Therefore, he said, “I stayed.” He meant by this, there are six hundred and thirteen commandments in the Torah. (The gematria of the word “I stayed” [garti] is six hundred and thirteen.) That is to say, Jacob said to Esau, do not think because I lived with the evildoer Laban, that I did not observe the Torah, and you will vanquish me. (Rashi, Genesis, 32:5.) Since our father said that when Jacob will not study Torah, then Esau will have dominion over Jacob. Therefore, I am telling you that even though I lived with Laban, yet I studied Torah. (Devek Tov, Rashi, Genesis, 32:5, note 1.)

According to Bereshit Rabbah 39, Abraham reportedly said to G-d, "Did not Noach become the founding father of seventy nations?" G-d however, replied that the nation of which it would be said "Who is such a great nation?" (Deut 4,7) will be descended from Abraham. The need to state that those who curse Abraham will be cursed, is ample proof of his erstwhile unpopularity, and of the fact that Abraham had to suffer greatly for his beliefs. Henceforth, however, his detractors would be cursed, and he himself would be visibly blessed. In fact, his very existence would promote blessings for the rest of mankind. (4) Abraham departed Ur Kasdim and Charan, thereby fulfilling G-d’s command. By retaining his wife and nephew however, the separation from his "birthplace" and "father's house" was less than complete. Also, he was careful to take along his material wealth. He not only did not protest the company of Lot etc., but he actively solicited that company, i.e. vayikach, he took. (5) This is why the Torah mentions the presence of those people three times. Abraham proceeded unimpeded until Shechem, notwithstanding the fact that the Canaanite was at that time in the process of driving the Semites out of the country. In such troubled times, a newcomer like Abraham could have expected to suffer at the hands of both adversaries in the struggle for possession of that country. (6) At that time, G-d promised Abraham that the present turmoil would not produce permanent ownership of that land by the Canaanites, but that this land would ultimately belong to a nation yet to be founded by Abraham. In fact, had it not been for the conquest by the Canaanites, taking the land from the Semites and giving it to one family, i.e. the descendants of Abraham, would have been difficult to justify. Gittin 38 explains the justification for Israel's conquest of the land of Sichon and Og in a similar fashion, i.e. the illegal conquest of most of Ammon and Moab by Sichon and Og had paved the way for Israel dispossessing Sichon and Og eventually (in a war started by Sichon). (7) In response to that promise by G-d, Abraham built an altar, but could not very well proclaim his true belief in G-d and call for others to follow him until near Bet El; he settled down in a peaceful atmosphere. Proclaiming the sovereignty of G-d there would be more likely to produce positive results, away from the turmoil of war in other parts of the country. (8) Perhaps because he was still in the company of Lot and other less idealistically inspired fellow travellers, as well as lacking the benefits of circumcision, he decided to ride out the famine in Canaan in neighbouring Egypt. For that reason, he may not have received direct guidance from G-d on the subject. Probably, Abraham considered the certainty of impoverishment, animosity, and likely attack by surrounding tribes, as outweighing the possible dangers in Egypt. Jacob was moved by similar considerations when he complained about his sons' delay in travelling to Egypt to secure a food supply. The appearance of being affluent was in itself capable of inviting attack from those less fortunate (Genesis 42). Similarly, the four outcasts in Kings II Chapter 7 considered any chance of survival in the enemy camp as offering a better chance than certain death by famine in the city or in their primitive place of refuge. No doubt, Abraham had instructed Sarah to assume this brother/sister relationship even before they arrived in Egypt, since he could not reasonably have expected the Egyptians to make enquiries about Sarah's marital status. Surely, the normal thing was for a man to travel with his wife. (9+10+11) Therefore, the brother/sister relationship had to be demonstrated at the outset, so as to prevent any danger to Abraham. He assumed that either his goodwill would be sought actively, i.e. "so that I shall benefit on your account," or that at the very least his survival would be assured i.e. "I shall remain alive on your account." David's conduct in Gat (Samuel I Chapter 22) was motivated by the same considerations. In view of the fact that the Egyptians would most likely react to Sarah's physical beauty, Abraham referred to the fact of her beauty as something that had, of course, been known to him for a long time, but not until then had it been a factor to be considered in their public behavior. (12) He also realized that in the event of his own death, Sarah would consider her own survival under such circumstances as a fate worse than death. Therefore, the entire household maintained the fiction of Abraham and Sarah being brother and sister, so that when Pharaoh later said, "She also said he is my brother," he meant that Sarah had only confirmed the facts which he had already ascertained. There could not therefore be a question of him having stolen another man's wife. The Torah testifies that there had in fact been no need to deny the husband/wife relationship in order to protect themselves against Pharaoh. After Abraham had used all the intellectual faculties at his command to survive the trip to Egypt, G-d now intervened to prevent Pharaoh from forcing his attentions on the presumably single Sarah. G-d’s intervention had become necessary to prevent Abraham and Sarah having problems as a result of their machinations, not despite their machinations. Pharaoh was obviously smitten by G-d in a way that made him impotent, and demonstrated to him that the punishment inflicted upon him was related to his attempt to rape Sarah. Pharaoh did not blame Abraham for having taken precautions to protect himself and his wife, knowing full well that these precautions were justified. What Pharaoh did object to was that Abraham had not at least told him privately, i.e. lee (the word is used repeatedly), what the true relationship between Sarah and him had been. The fact that he had to issue a command to his people not to molest Abraham (Genesis 12,20) proves that Abraham's estimate of the morality of Pharaoh's subjects had been quite accurate. That Abraham could not use the argument he was later to use with Avimelech was obvious, since Pharaoh had challenged Abraham concerning Abraham's evaluation of himself, and not his evaluation of his people. Just because his people were more law-abiding in matters of morality than the Egyptians, Avimelech could challenge the fact that Abraham had seen fit to use deception, and construe it as an insult against his people. The events that occurred in Egypt at this time serve to disabuse us of two erroneous attitudes. 1) The belief that if only human intellect, effort and caution is employed, success is guaranteed. 2) That since everything is in the hands of G-d anyways, our efforts to alter that which seems in store for us are futile and doomed to failure. Therefore, a life of passive acceptance of all dangers ought to be the only path to follow. Abraham had employed all his wits, had made extensive efforts, taken precautions, all to no avail; only then did G-d intervene to smite Pharaoh at the critical moment. Isaiah 50,10-11 conveys a similar lesson. In verse 10, a person relying on G-d is depicted as walking in darkness, relying solely on G-d to provide light. In verse 11, however, those who rely on their own light exclusively, are also scored by the prophet. When the following verse (Isaiah 51,2) states, "Look towards Abraham and Sarah," the message is clearly that the proper way to behave can be learned only by studying what happened to our two ancestors who were called upon to act and whose actions and efforts were blessed by G-d. The Torah proceeds to tell us that Abraham returned to where he came from, that he accumulated material wealth. Though he returned greatly enriched materially, his spiritual path only took him back to Bet El, he had not made notable progress in that area of his life. This may have been due to his having kept Lot, whom he should not have taken along in the first place, at his side. He should have observed G-d’s original command in its entirety. (13) Under the circumstances, G-d now began to prepare the scenario that would lead to the separation of the two men. The scenario was provided by the fact that the land could not support their combined wealth. The company of Lot was no longer suitable for the tzaddik. The mention of the Canaanites as well as the Perusites being in the land of Canaan which they were in the process of conquering from the descendants of Shem, provided the contrast to the rift that developed between the shepherds of Lot and those of Abraham. Abraham realized that the quarrel between the shepherds would lead to an estrangement between their respective masters and, though he was the senior, offered Lot the choice of the areas available. He could have driven Lot away by force, but refrained, thereby demonstrating that material possessions were not uppermost in his system of values. Lot was unabashed in choosing the most fertile land, ignoring the fact that its inhabitants were the most sinful people, more sinful than the ones G-d had bidden Abraham to part company with when He had ordered him out of Ur. Abraham's essential strength of character was displayed clearly in this event, and this is one of the reasons why immediately upon the departure of Lot, we read about the explicit promise of G-d regarding the future ownership of the land of Canaan. This time G-d is much more specific in the promise, seeing that Abraham had renounced material wealth as a primary consideration in his thinking. Also, the apparent success of the Canaanites wresting more of the land from the Semites as evidenced by the two Canaanite tribes already settling there made it necessary for G-d to point out that such possession by the Canaanites would be temporary. We also observe that as long as Abraham remained in the company of Lot, he suffered the temporary absence of his wife, i.e. he was imposed upon. (14) Immediately after his separation from Lot, he becomes capable of defeating the mightiest four kings of their time when he liberates Lot and secures a great deal of booty. No doubt the sequence of these events is to teach that Abraham's spiritual growth had been impeded by the physical proximity of Lot, and could now resume its normal progress. The details about the exploits of these four kings serve to underline their power and the greatness of Abraham's achievement in defeating them. Also, although Abraham had heard about Lot's capture only by implication, he had reacted promptly. The palit, escapee, in 14,13 probably only related to the fact that the five kings had lost the battle and that any survivors had been captured. Abraham having "heard" must be understood in a sense similar to Genesis 23,16, when Abraham had not really "heard" with his ears. Or, like in Esther Chapter 4, when Mordechai is reported as having "heard" about the plot to assassinate the king. That, too, may not have been "hearing" in the literal sense of the word. Despite those quite imprecise reports, Abraham mobilized the forces at his command to engage in a war in order to rescue his nephew. Even at this stage, Abraham had not ceased to feel brotherly responsibility for the safety of Lot. (15) During the encounter with Malki Tzedek, who appeared while Abraham was discussing the spoils of war with the king of Sodom, who himself had been a prisoner rescued by Abraham, the former acknowledged that the spoils rightfully belonged to Abraham. Abraham, however, demonstrated his attitude towards material possessions even more clearly on this occasion. The king of Sodom had the nerve to offer Abraham the spoils, though they were not even his to dispose of. Abraham swore an oath that he would not allow the king of Sodom to lose even a shoelace, except for the food which had been consumed by Abraham's soldiers during the campaign. Abraham was not motivated by haughtiness; he simply did not want his attitude to material wealth to be compared to that of the king of Sodom. He did not want the Sodomites to think that if part of his wealth had its physical origin in the former belongings of the Sodomites, the whole of his wealth must be of similar caliber. He wanted to emphasize that whereas the purpose of the Sodomites was to accumulate wealth in this world, he himself was interested in accumulating wealth in a higher world. In an allegorical sense, one may see in the king of Sodom's invitation the lure of Satan who says to the warrior who has risked his life to amass the spoils of war, "Give me your soul and take for yourself the material things in life." This, of course, is the path which will leave man eventually bereft of both material and spiritual values when he dies. Abraham's response to all those who follow in his footsteps throughout the ages has been, "I have raised my hand to G-d, I will not benefit in the least from the material gains of this struggle, I will not sell my soul except to the extent that physical comforts are instrumental in ensuring my success in my efforts to attain spiritual maturity." This too is the attitude towards wealth expressed by Solomon in Kohelet 5,18. "Also when the Lord gives a man wealth and properties, and He gives him the power to enjoy those and to benefit from his toils, all this is a gift from the Almighty." Since perfection of the human being is unattainable without the help of G-d, and is achieved only gradually, step by step, it is fitting that Abraham from hereon in makes further progress on the ladder of spiritual achievements.

Isaac became suspicious on several counts. The speedy return of the one whom he thought to be Esau was puzzling. He detected a change in Esau's voice. Jacob's reply that G-d had assisted him made Isaac even more suspicious, since he was not used to Esau employing that mode of expression. Therefore, Isaac insisted on feeling Jacob, to reassure himself that his senses had not deceived him, and that his suspicions were in fact unfounded. When relying on his sense of touch, noting that the arms he touched were hairy like those of Esau, Isaac trusted the wrong one of his senses. When Isaac asked a third time, "Are you indeed my son Esau?” Jacob, realizing what bothered his father, kept his reply brief, saying merely, "It is I." In this way he did not give his father's sense of hearing additional leverage. Isaac proceeded to eat the food by means of which he hoped to secure additional evidence as to who stood before him, using his sense of taste. Rebecca who knew Isaac's preferences, had been able to prepare the food in a manner that would not arouse Isaac's suspicions. Isaac asked Jacob to come closer, so that he could employ his sense of smell better, a usually reliable guide. Having obtained evidence by three of his senses (taste, touch and smell) that the correct son stood before him, Isaac considered this sufficiently conclusive and proceeded with the blessing. "He blessed" summarizes the essence, i.e. the spiritual blessing. The words, "May the Lord grant you etc." the material wealth promised, was designed primarily to protect the recipient against the dangers lurking around us at all times. Material wealth is a tool to help our personality development. Using the word "G-d" underlines that these gifts are to be employed only in the service of G-d, not as an end in themselves. When Solomon offered a prayer on the occasion of the dedication of the temple, in which he asked G-d that prayers offered in the temple be answered by G-d, he also qualified his remarks. Concerning prayers offered by Jews, he stipulated that such Jews be deserving; concerning prayers offered by gentiles, he made no such stipulation (Kings I Chapter 8). (5) Since Isaac was convinced that whoever stood before him was meant to receive the blessing, he added the words, "Those that curse you shall be cursed and those that bless you shall be blessed." When Esau arrived, literally seconds after Isaac had concluded blessing Jacob, Isaac became frightened, realizing that the very timing might be evidence of Divine interference. Moreover, having just said "Whosoever will curse you shall be cursed," he realized that he was in no position to retract without the danger of bringing a curse upon himself. By saying about Jacob "he shall also remain blessed," Isaac may have had two reasons: 1) to confirm what he had just done unwittingly, after absorbing the lesson of the sequence of events; 2) to counteract the impression that his agitation had been directed against Jacob, in favor of Esau. As long as Esau thought that only material blessings were involved, he felt confident that he could obtain his share of those blessings also; only after observing the great agitation of his father, did it dawn on him that something more fundamental was at stake. Being Esau, however, he was unable to comprehend that the kind of blessing that Isaac had just given away could not be bestowed on more than one person. For this reason, Isaac said to Esau "your brother came with deceit and took your blessing," referring to that part of the blessing which had not been spelled out in detail, but had merely been referred to by the Torah as "he blessed him." Esau, realizing that his father sided with Jacob since he had not retracted the blessing, exclaimed, "Did he not call him crooked?" meaning that Isaac already at birth, when he named his brother Jacob, had foreseen that he would act deceitfully later on in life, and would thus live up to his name. In stating that this was already the second time that he, Esau, had been victimized by Jacob, Esau's outcry was directed at his father. He asked a third time, "Have you not saved a blessing for me?" He is aware that no living person divests himself of all his possessions. This is in order not to become a charge on public or private charity. (Baba Batra 146). Isaac is forced to explain the nature of the blessing he had given Jacob before he can bless Esau with material blessings. He therefore reviews the terms of the blessing, emphasizing that Jacob has been made the most important human being, the carrier of the destiny of mankind, compared to whom all other people are of secondary importance. The blessing is not one of physical dominion over the rest of mankind; rather it is similar to the blessing Noach received after the deluge. At that time man had been made primary, relative to the animal kingdom, and making the animals sense this had been expressed in the words "and the fear of you shall be on all the beasts of the earth etc." (Genesis 9,2; see our commentary in chapter 15). When Esau still does not understand why he should go out empty-handed, seeing he had served his father far more delicacies than had his younger brother Jacob, Isaac responds to Esau's appeal by predicting that Esau's future would be financially secure. In fact, Esau does not receive a blessing. Isaac repeats that all the material blessings are based only on continued worthiness of the recipient. Esau's anger was not directed at the blessings themselves, concerning which his father had managed to assuage his feelings, but his anger was directed at the machinations by which those blessings had been obtained. He decided that though the act of murdering Jacob would precipitate his father's death, he would not let that bother him. Rebecca, hearing about Esau's plans, and aware now of the sale of the birthright being a second reason for Esau's anger at Jacob, realized that Esau's hatred would not abate. When she tells Jacob to flee because of "what you did to him," she refers to the sale of the birthright. She is sure that the matter of the blessing might have unpleasant results for herself but not for Jacob, since she had volunteered previously to suffer any consequences. She had not, however, assumed the consequences arising out of the sale of the birthright, something she had not even been aware of for the last forty-eight years. Even if Jacob were to kill Esau in self-defense, Esau's family would try and avenge their father's death. Rebecca therefore uses the argument of fearing to lose both her children to make the need for Jacob to flee absolute and beyond arguing. (6) Telling Isaac to send Jacob away to get himself a wife, while not influencing Esau who would see Jacob's departure as flight, would provide the shaliach mitzvah element for his journey. As such, it would act as additional protection for Jacob when he was on a mission of fulfilling the commandment of his father to take a wife and found a family. Esau's reaction is proof that Rebecca's plan worked. "Esau saw that Isaac had blessed Jacob and sent him to Padan Aram to get himself a wife." Esau then proceeded to look for another wife, someone more pleasing to his parents. This shows that the matter of the blessing was no longer uppermost in his mind. The explicit instructions to go to Laban "who was such and such" all served to underline the purposeful, constructive nature of this journey. Laban, after all, was the uncle of Esau as well as of Jacob, and could hardly be expected to side with Jacob in the latter's dispute with his brother. When, many years later, Jacob says to Esau, "I have remained a stranger with Laban throughout all these years," he may well have referred to the fact that Laban could never have been viewed as a haven from Esau's anger, as a place of refuge.

The second tithe was commanded to be spent on food in Jerusalem: in this way the owner was compelled to give part of it away as charity. As he was not able to use it otherwise than by way of eating and drinking, he must have easily been induced to give it gradually away. This rule brought multitudes together in one place, and strengthened the bond of love and brotherhood among the children of men.

[4] Another interpretation: "And Jacob dwelled." In scriptures it is said: "For we are strangers before You, and sojourners, as were all our fathers" (1 Chronicles 29:15). This is the way of the righteous, who are the essence of the world and make themselves secondary. This is how Avraham was, who made himself secondary, as it says "I am a stranger and a sojourner among you" (Genesis 23:4). This is how Yaakov spoke to Esau, "I have sojourned with Laban" (Genesis 32:5). Similarly, Israel is written "strangers and sojourners" (Leviticus 25:23), therefore David says "Hear my prayer, O Lord, and give ear to my cry" (Psalm 39:13), why? Because I am a stranger with You, a sojourner, as were all my fathers. - [edit. this refers to world-to-come "as we are strangers in this world" (Leviticus 25:23)(Duties of the Heart, Fourth Treatise on Trust 4:61)]

“Jacob sent messengers before him to Esau his brother, to the land of Se’ir, the field of Edom” (Genesis 32:4). “Jacob sent messengers before him” – Rabbi Pinḥas in the name of Rabbi Reuven began: “Arise, Lord, confront him and subdue him. Rescue me from the wicked with Your sword” (Psalms 17:13) – Rabbi Pinḥas said: Five times in the book of Psalms, David calls for the Holy One blessed be He to arise: “Arise, Lord; save me, my God” (Psalms 3:8); “Arise, Lord, in Your anger” (Psalms 7:7); “Arise, Lord God, raise Your hand. Do not forget” (Psalms 10:12); “Arise, Lord; let man not be arrogant” (Psalms 9:20); “Arise, Lord, confront him” (Psalms 17:13). The Holy One blessed be He said to him: ‘David, my son, even if you call for Me to rise many times, I will not rise. When will I rise? It is when the poor are robbed and the indigent are groaning.’ That is what is written: “Because of the robbery of the poor and the groans of the indigent [now I will arise]” (Psalms 12:6). Rabbi Yona said: “Now I will arise” (Psalms 12:6) – as long as it is wallowing in the ashes, as it were…. (The Holy One blessed be He is, as it were, also wallowing in the ashes.) Rather, when [comes] the day in whose regard it is written: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2), at that moment: “Be silent, all flesh, before the Lord” (Zechariah 2:17). Why? “For He is roused from His abode of sanctity” (Zechariah 2:17). Rabbi Aḥa said: Like this rooster that moves itself from the ashes. “Confront him [kadma panav]” (Psalms 17:13) – give the wicked early, before he comes to greet You. (Give him his reward in this world, and repay him for his evil before he comes before You to repent.) “Subdue him [hakhri’ehu]” (Psalms 17:13) – tip the scales to condemn him [hakhriḥehu] and break him, just as it says: “They dropped to their knees [kare’u] and fell…” (Psalms 20:9). “Deliver me from the wicked with Your sword” (Psalms 17:13) – deliver my soul from that wicked one (Esau.) who comes by the power of that sword, as it is stated: “By your sword you shall live” (Genesis 27:40). Alternatively, deliver my soul from that wicked one, (Rome, descendants of Esau.) who is Your sword through whom You subjugate the world. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Deliver my soul from that wicked one who is destined to fall by your sword. That is what is written: “For My sword is sated in Heaven; [behold, it will descend upon Edom]” (Isaiah 34:5) – the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob”’ (Genesis 32:5). (Had you not sent to him, Esau would have continued on his way to Edom.)

Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property. Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11). At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31). He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2). What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

“He commanded them, saying: So you shall say to my lord, to Esau: So says your servant Jacob: I have resided with Laban, and tarried until now” (Genesis 32:5). “He commanded them, saying: So you shall say to my lord, to Esau” – Rabbeinu [Yehuda HaNasi] said to Rabbi Appas: ‘Write one letter in my name to our master, Emperor Antoninus.’ He stood and wrote: From Yehuda the Prince to our master, Emperor Antoninus. He took it, read it, and ripped it. He said to him: ‘Write: From your servant Yehuda to our master, Emperor Antoninus.’ He said to him: ‘My teacher, why are you demeaning your honor?’ He said to him: ‘In what way am I better than my ancestors? Did he not say this: “So says your servant Jacob”?’ “I have resided with Laban” – Laban, who is the master of the deceivers, I placed him up my sleeve; (I succeeded in overcoming his deceitfulness.) this man, (You, Esau.) all the more so. Why did I reside with Laban and “I tarried until now”? It is because the adversary of that man [Esau] had not yet been born. But now, the adversary of that man has been born, as Rabbi Pinḥas said in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s children. That is what is written: “Will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them “the young of the flock”? It is because they are the youngest of the tribes.

[(Gen. 32:4 [3]:) THEN JACOB SENT MESSENGERS. (The bracketed portion extends through the first words of the next section.) This text is related (to Prov. 25:26): A MUDDY SPRING, A POLLUTED SOURCE, IS A RIGHTEOUS PERSON WHO WAVERS BEFORE SOMEONE WICKED. (Tanh., Gen. 1:3; Gen. R. 75:2.) R. Judah b. R. Simon said: Just like a muddy spring and a polluted source, so it is when a righteous person wavers before someone wicked. Another interpretation: < Just as > it is possible for a spring to be muddy and a source to be polluted; < so > it is possible for a righteous person to waver before someone wicked. And who was this < waverer >? This was Jacob when he came from Paddan-aram. What does he < do > ? He sends out and says to Esau (according to Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU…. Ergo (in vs. 3): THEN JACOB SENT MESSENGERS.

(Gen. 32:4:) THEN JACOB SENT….] This text is related (to Prov. 26:17): A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS LIKE ONE WHO SEIZES A DOG BY THE EARS. (Cf. Gen. R. 78:3.) Who is this person? This is Jacob. When he had set out from his father's house, what is written (in Gen. 28:20)? THEN JACOB VOWED A VOW. What did he say (ibid., cont.]:)? IF GOD IS WITH ME < … > Thus did the Holy One respond to him (in vs. 15): SEE I AM WITH YOU. (Gen. R. 70:4 reports a discussion between R. Ayyevu and R. Jonathan over whether vss. 15 and 20 are disarranged or whether the Holy One simply anticipated Jacob’s vow.) Our masters have said: He responded to him on every < point > except for sustenance. (Gk.: pronoos (“thinking beforehand”). Gen. R. 69:6.) R. Osha'ya said: He also responded to him for sustenance, since it is stated (in Gen. 28:15): FOR I WILL NOT LEAVE YOU UNTIL ('D 'ShR) I HAVE DONE WHAT ('ShR) I PROMISED YOU. Why did he say two times: ('ShR 'ShR)? He spoke, as it were, something difficult. R. Osha'ya said: The Holy One said to him: Blessed (rt.: 'ShR) am I and blessed (rt.: 'ShR) are you when I do this thing for you. Again he demanded < as a condition > (in Gen. 28:21): AND IF I RETURN SAFELY. He said to him (in vs. 15): AND I WILL BRING YOU BACK < UNTO THIS LAND >. R. Hanina b. R. Isaac said: Blessed (rt.: 'ShR) is one born of woman who has heard this from his Creator. See, whatever he demanded from his Creator he promised him. Then, with these promises, he sends and says (in Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU. Ergo, it is well stated (in Prov. 25:26): < A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS > LIKE ONE WHO SEIZES A DOG BY THE EARS. (The text from Proverbs seems to assume a situation like this: Jacob’s welfare was a matter between himself and his Creator; so why should he get involved with Esau.)

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority. (Gk.: authentes.) (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me. (Cf. Gen. R. 75:11.) Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)? (Cf. Gen. R. 75:6.) R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed. (This is the interpretation of modem translations.) But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

I have sojourned with Laban, and stayed until now. and I have oxen, and asses and flocks, and manservants and maid-servants (Gen. 32:5–6). He was telling Esau: “Though I have lived with Laban, the arch-deceiver, for twenty years, I have acquired oxen, asses, and great riches.” He disclosed this fact to Esau in the hope that when he reflected upon it, he would say to himself: “Jacob went there with nothing more than a staff, and though he worked for Laban, the arch-deceiver, for twenty years, he has become a wealthy man and has returned in peace; how can I possibly contend against him?”

He commanded them, saying; “Thus shall you say unto my lord Esau” (Gen. 32:5). R. Judah the son of Simon began the discussion with the verse: As a troubled fountain, and a corrupted spring, so is a righteous man that giveth way before the wicked (Prov. 25:26). That is to say, the righteous man is like a troubled fountain and a corrupted spring when he demeans himself before the wicked. Thus shall you say unto my lord Esau. Jacob called Esau my lord, for the Torah teaches that one must be respectful toward the government (those in power). R. Ishmael said: Observe that Scripture says: And the Lord spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel and unto Pharaoh, king of Egypt (Exod. 6:13). (God refers to Pharaoh as king to demonstrate the duty to honor the one in power.) He did so to teach them to be respectful toward the government (those in power).

וימצאהו איש והנה תעה בשדה, “a man found him while he was lost in the field;” this (the three letters in the word תעה) is where the Angel Gavriel gave Joseph a hint of three exiles the Jewish people would endure. ת=400 years of exile in Egypt; ע=70 years of exile in Babylon; ה=5, till the end of the exile commonly known as the Roman exile, till the coming of the Messiah. [The author attributes this to his father of blessed memory. Ed.] He adds that he had heard something along the same lines in the name of Rabbi Binyamin Gozel, but from Genesis 32,5, using the letters of word עתה as the hint.

In the two verses quoted above Solomon informed us of the penalty for stealing from the poor. It is well known that there are four categories of people concerning whom the Torah has expressed especial concern, asking people to be merciful towards them and not to inflict any harm upon them. They are: the poor, the orphans, the widows and the proselytes. Indeed we find that the Torah expresses a warning against discrimination against the aforesaid in one and the same verse in Deuteronomy 16,14 where we read: ושמחת בחגיך, אתה ובנך ובתך ועבדך ואמתך והלוי והגר והיתום והאלמנה אשר בשעריך. “You are to rejoice on your festival, you, your son, your daughter, your male servant and your maid servant, the proselyte, the orphan and the widow in your cities.” Our sages as quoted by Rashi comment: “these four are Mine (G’d speaking). If you will give joy to those who are Mine, I will provide joy for those that are yours.” Mention of the Levites is equivalent to mentioning the poor as the Levites have no source of income other than the generosity of the Jewish farmer. G’d Himself is their portion as we read in Numbers 18,20 אני חלקך ונחלתך, “I am your share and your inheritance.” When the Torah legislated the treatment of the poor it did so both as a positive as well as a negative commandment. It is written (Deut. 15,10) נתון תתן, “you shall surely give (repeatedly),” (15,8) “and you shall repeatedly open your hand for him (the poor).” The negative counterpart of this commandment is found side by side (15,10), לא ירע לבבך בתתך לו, “your heart must not feel bad when you give him.” We also find another basic aspect of this commandment in Deut. 15,7 לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך האביון, “do not harden your heart or close your hand against your destitute brother.” Seeing that the Torah legislated against stealing altogether already in the Ten Commandments as well as in Leviticus 19, 19,13, there was no need to stress a prohibition against stealing from the poor. The instruction to give to the poor would have been sufficient to make it plain that it is forbidden to steal from the poor instead of giving to the poor. The fact that the Torah nonetheless writes words prohibiting this prompted Solomon to tell us that the penalty for stealing from the poor is far harsher than that for stealing from ordinary people. It was not Solomon’s habit to repeat commandments which have been spelled out in the Torah already and to simply repeat them in his volume משלי, Proverbs. Whenever he does so, he does so only in order to reveal an additional dimension to such a commandment. After all, who is so great that he could arrogate to himself to add to the Torah something Moses had not already thought of or been told by G’d to write down? Solomon, in common with later sages, only added “fences” to the Torah, i.e. warned against conduct which might lead to infringing Biblical commandments. This is why he said: “do not steal from the poor because he is poor,” i.e. stealing from him is so commonplace seeing that the poor is defenseless, that we must be warned not to exploit his weakness. The poor does not have protagonists such as the rich have. Everybody hates the poor and keeps his distance from him, even his relatives. This is why Solomon emphasises that the temptation to steal from the poor is great precisely “because he is poor.” Solomon therefore warns us not to think that because the poor do not have defenders of flesh and blood that they are without recourse. On the contrary, G’d Himself is their advocate and will see to it that they do not suffer because they are being exploited due to their poverty. He will go out of His way to administer punishment to anyone who steals from the poor. Contrary to the penalty for thieves who do not steal from the poor specifically, whose penalty the Torah expressed in terms of financial restitution and penal charges, someone who steals from the poor will endure chastisement of body and soul. This is the meaning of the words וקבע את קובעיהם נפש, “he will put in their places those who have tried to put the poor in their place.” The Torah warns us in many places not to disadvantage orphans and widows, i.e. כל אלמנה ויתום לא תענון, ”do not oppress any orphan or widow” (Exodus 22,21). Our sages in the Mechilta comment on this verse: “even the widow of a king (presumably wealthy and influential) is included in this commandment.” The same applies to children of a king left orphaned. The reason is that in spite of their financial resources, the state of mind of such widows and orphans is one of melancholy and they are apt to cry at the slightest provocation. It is unfortunately a fact of life that people do take advantage of orphans and widows. The Torah goes on to say: אם ענה תענה אותם.....והרגתי אתכם בחרב והיו נשיכם אלמנות ובניכם יתומים, “if indeed you will persecute them..then I will kill you and your wives will become widows and your children orphans.” The Torah conditions this harsh punishment on the assumption that the victim cried out to G’d for vengeance. Generally speaking, people faced with unfair treatment put their faith in seeking recourse from a human tribunal. The orphan and widow have no other recourse than G’d Himself. This is why G’d listens specifically to their outcries and fights their battles for them. Solomon also addresses the plight of orphans and widows in this chapter, and this is why he said (Proverbs 23,10-11) אל תסג גבול עולם, ובשדי יתומים אל תבא. כי גואלם חזק. הוא יריב את ריבם אתך. “Do not remove ancient boundary marks; do not encroach upon the field of orphans. For they have a powerful redeemer; he will fight their battles against you.” The Torah also takes up the plight of the proselytes (strangers, immigrants to the land of Israel) on many occasions For instance, we find in Exodus 22,20 וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים. “And do not taunt or oppress a stranger (convert) for you were strangers in the land of Egypt.” The Torah cites an additional reason for treating the proselyte fairly when it writes (Exodus 23,9) כי אתם ידעתם את נפש הגר, “for you are familiar with the mentality of the stranger.” Significantly, the Torah did not speak of your “knowing the stranger,” but of your being familiar with נפש הגר, the soul, the mentality of the stranger. You know that the mentality of strangers is one of feeling subdued, humbled, etc., so that his eyes are constantly turned towards G’d seeing he lacks in self-confidence. The Talmud (Baba Metzia 58) speaks of the prohibition of reminding a proselyte or even his son of his former deeds or the deeds of his father. When such a proselyte comes to study Torah one is not to say to him: “ how can the mouth which used to enjoy all manner of forbidden foods presume to qualify to study the holy Torah.” The reminder of the Torah that when the Jewish people were still enslaved in Egypt their status was not superior to the recent proselyte is an example of the Rabbinic dictum מום שבך אל תאמר לחברך, “do not speak to your fellow man about a blemish as long as you yourself are afflicted with a similar blemish.” (Baba Metzia 59). In fact we find that the righteous themselves are referred to as גרים, strangers, the expression גר being derived from גרגיר, something that has been separated from its origin. The righteous is in the habit of viewing himself as distinctive, a loner, in the sense that he is different from the majority. For instance, he does not view his residence on this earth as something other than temporary. This is what King David had in mind when he said (Psalms 119,19) “I am only a stranger on earth, do not hide Your commandments from me.” He viewed himself as a tourist who has already been invited to commence a journey though he does not know the time of departure. Seeing that he does not know when he will depart, he must accumulate provisions for his journey to guard against a sudden and unprepared departure. What do these “provisions” consist of? The observance of G’d’s commandments. This is what David meant when he asked G’d not to hide His commandments from him. We also note that all of the patriarchs have been referred to as גרים on different occasions. Avraham said of himself (Genesis 23,4) “I am a stranger or a resident stranger amongst you” when he prepared to buy a burial ground for Sarah. Yitzchak was commanded by G’d to remain in the land of Canaan during the famine, albeit as a stranger. The wording is גור בארץ הזאת, “sojourn in this land on a temporary basis” (Genesis 26,3). Yaakov is referred to as a stranger in our verse (first verse of our portion וישב) as well as in Genesis 47,4 and when he described his long stay at Lavan’s as that of a stranger in Genesis 32,5.

What did Yaakov mean when he described himself as having taken that city בחרבי ובקשתי, ”with my sword and with my bow?” Did he really mean that he personally had been involved in a battle for the town of Shechem? Yaakov meant that when the time would come for the Jewish people to inherit the land of Canaan this would be preceded by physical warfare. Our verse is an allusion to Joshua 11, 19-20 that “there was not a city that had made peace terms with the Israelites; all were taken in battle. For it was the Lord’s doing to stiffen their hearts to give battle to Israel, in order they might be proscribed without quarter and wiped out, as the Lord had commanded to Moses.” [The only exception were the Gibeonites who misrepresented themselves as not being Canaanites and tricked the Israelites into making a covenant with them]. Actually, you would have expected Yaakov to say: בחרב וקשת, “with sword and bow,” instead of “with my sword and my bow.” The reason Yaakov represented the sword and bow he spoke of as being his very own was that he claimed that success of the Israelites in battle was due to his merit. Compare Psalms 44,4: “it was not by their sword that they took the land, their arm did not give them victory, but Your right hand, Your arm, and Your goodwill for You favoured them.” The psalmist attributes the success of the Israelites’ arms to the merit of the patriarchs. The word “Your goodwill” is a reference to Yaakov. The words “Your right hand” are a reference to Avraham, and the words “Your arm” are a reference to Yitzchak. The facial features of Yaakov are engraved on G’d’s throne. Onkelos translates the word בחרבי as בצלותי, “with my prayer,” and the word בקשתי as ובבעותי “with my entreaty.” We could read the word bekashti as bakashati, “my request,” changing only the vowel pattern. From a defensive point of view, prayer and entreaty may be viewed as viable alternatives to sword and bow. It is also possible that the word בחרבי is a veiled reference to Torah, i.e. the merit of having studied Torah. The patriarchs had not only studied but also observed even minutiae of the Torah precepts. They had divined by means of their intellect what G’d would require of the Jewish people when He would give them the Torah in due course. Our sages also interpreted Yaakov’s words when he sent a message to his brother Esau as informing him that he had observed the 613 commandments of the Torah while employed by Lavan. The words he used (Genesis 32,5) to hint at this were עם לבן ג-ר-ת-י, the word גרתי having a numerical value and the same letters as 613. We find that the Torah is compared by our sages to a two-edged sword in the hands of those who study it and practice it in Shir Hashirim Rabbah 1,16 (compare Psalms 149 6). A two edged sword cuts with both edges. The Ten Commandments, i.e. the Tablets, are also described by the Torah as being two-edged, i.e. as having been engraved from either side (Exodus 32,15).

So shall you do Because of alacrity, caution, and encouragement, he added a “nun,” like (Gen. 32: 5): “So shall you say (תאמְרוּן),” and like (Ruth 2:8f.): “and here you shall stay (תִדְבָּקִין) with my maidens. Your eyes shall be on the field that they reap (יִִִקְצרוּן),” and like (ibid. 3:18): “until you know (תֵּדְעִין) how the matter will be resolved, for the man will not rest, etc.”

He commanded them saying, This is what you should say to my master, Eisov. Your servant, Yaakov says, I lived as a stranger with Lavan, and was delayed until now.

and instructed them to say, Thus shall you speak to my lord Esau: Thus saith thy servant Jakob, With Laban have I dwelt, and have tarried until now.

(6) And should you say - and from where comes the livelihood of a person (that spends a long time praying)? To that question the text says "and I have ox and donkey" (Genesis 32:6) meaning, livelihood comes automatically if we do the will of the Place. "I send this message to my lord in the hope of gaining your favor" (Genesis 32:6) - meaning, this is the way of the nations of the world, when they see the honor and riches of Israel, then they love Israel, and then they favor Israel, even if they do not enjoy Israel, in any instance they give favor. "And the messengers returned to Jacob, saying: we came to your brother etc" (Genesis 32:7) - meaning, the hint is that the words of the tzadik are effective and enter in the heart of Esav, transforming him in a brother, as we explained above, however, "he also comes to meet you", meaning, even though he behaves and comes to meet you, his deeds are the opposite of your good deeds. "And four hundred men with him" hints that even though he does all sorts of evil deeds, he still says that he has a place in the world to come, that he has 400 hidden worlds, and this is "with him", that he says that with him there are 400, hinting to 400 worlds, as we explained.

(1) Or one could also say - "I have oxen and donkeys" (Genesis 32:6) that behold it is written "and E-lohim said 'let the waters swarm with living soul [nefesh chayah], and let birds fly over the earth'" (Genesis 1:20). We can read this through hints: through the Torah, which is called 'water', a person merits [to become] 'living soul', which is the higher soul. "And let the birds fly over the earth" meaning, that a person may fly through their thoughts to the higher worlds. "And E-lohim created the great lizards" (Genesis 1:21) and see Rashi's explanation: and the words of the aggadah (Baba Batra 74b:6) - 'this is Leviathan, created both male and female' (Rashi on Genesis 1:21:1). One could say that Rashi z"l hints with his words [that it is necessary] to respond the the language of the Text "and He created" which at a first glance looks superfluous. Also, to the the change in the language, as it should say "and [God] said 'may there be great lizards etc'". However, according to the issue pointed out above, it will be explained that this is a hint to the tzadik who clings to the Blessed One, who is called 'Leviathan', an expression for accompanying [leviyah] and clinging to the Exalted Blessed Name. It is impossible that a person would come to this level without being with the Holy Blessed Name, since at the outset the Holy Blessed Name commanded that a person should work alone regarding this level, to merit a soul, and therefor it is written "and He said etc". But regarding the second level, which is to merit clinging to the Blessed One, called by the name Leviathan, which is to be in such clinging as to almost be disconnected from reality, until the Holy Blessed Name cools the person - and this is "cooled the male" [Ed - the original text Bava Batra 74b:7 is 'cooled the female'], meaning that in this clinging the Holy Blessed Name cools the person so as not to uproot them from reality, "male" is a hint to clinging. "Killed the female" is a hint to such a tzadik, whose female side is the yetzer hara, and the tzadik killed it, completely. "And salted [her] for the tzadikim in the world that is coming" (Bava Batra 74b:6) is a hint for the tzadikim that come after, that will be easy for them to serve the Blessed Name through what the tzadik caused to be, with their deeds, as above. "Salted" is an expression of sweetening, since the salt sweetens the meat, and so too the tzadik sweetens the yetzer hara [impulse to evil] until it is easy for the tzadikim that are coming in the future to serve the Holy Name, with no effort and no strain, and the two levels spoken above are given to the tzadik by the Blessed Name as a gift.

למצוא חן בעיניך, in order to find favour in your eyes.” Yaakov wants a reconciliation with his brother, and in order to achieve this he is willing to be completely transparent with Esau concerning all that he owns.

OXEN AND ASSES. These are nouns referring to the respective species. (The Hebrew has an ox and an ass, hence I.E.’s comment.)

AND I HAVE SENT TO TELL MY LORD. That I wish to do whatever he commands me. (The verse does not say what they were to tell Esau. I.E. points out that following to tell my Lord, we must insert: that I wish to do whatever he commands me.) This is the meaning of that I may find favor in thy sight (Once we insert that I wish to do, etc., in the text, the meaning of so that I may find favor in thy sight becomes clear.)

ויהי לי שור וחמור, “I acquired oxen and donkeys, sheep and servants.” Yaakov mentioned his great wealth by understating it, i.e. as if he had only acquired a single ox and a single donkey, etc., as he did not want to appear boastful. He followed the dictates of Jeremiah 9,22 “let not the wealthy boast of his wealth.” It is customary for all righteous people to belittle themselves and their belongings. The wicked, by contrast, boast of their wealth as we see from Esau who claimed יש לי רב, “I own a great deal” (33,9).

Actually, if the Torah had followed its own rules, it should have mentioned the sheep first, i.e. צאן וחמור, שור seeing that the category called צאן, i.e. sheep and goats, is the most superior species amongst the animals. We find that the Torah does so in the case of Avraham (Genesis 12,16) “and he treated Avram well on her account so that he acquired (flocks of) sheep and (herds of) cattle, etc.” We find a similar sequence in the way the Torah describes Yitzchak’s wealth (Genesis 26,14) “he acquired flocks of sheep and herds of cattle.” We also find this order of Yaakov’s wealth when the Torah (as distinct from Yaakov) describes it in 30,43: ”he acquired many sheep and maid-servants and men-servants and camels and donkeys.” You will note that in all of these instances the sheep (and goats) are mentioned first. If Yaakov did not want to mention his sheep and goats first this was because Esau had “lost” his blessing on account of these goats. Rivkah had sent Yaakov to the צאן, instructing him to select two good goats to prepare a meal for Yitzchak which could compete with the venison Esau was expected to hunt.(27,9). Mentioning the צאן first would have sounded like rubbing salt in Esau’s wound. It is interesting to note that after the angels had returned to Yaakov with their report of Esau approaching in a hostile manner, the Torah describes Yaakov as dividing his earthly possessions into two camps (32,8). Again the Torah lists the צאן before any other livestock. Even after Yaakov and Esau had reconciled and Esau had accepted Yaakov’s gifts as a sign of the reconciliation, the Torah again lists the צאן first in 33,13 A Midrashic (Tanchuma Vayishlach 1) approach to our verse: “Why did Yaakov first mention the fact that he had acquired oxen? He hinted that Joseph, who was going to be known as שור, “ox”, had already been born. Joseph was to be the natural enemy of Esau and what Esau represented. When describing future events, the prophet Ovadiah, 18 uses Joseph as symbolic of the entire Jewish people when he predicts: “and the House of Joseph flame, and the house of Esau straw; they shall burn it and devour it, and no survivor will be left of the House of Esau, -for the Lord has spoken.” In Deuteronomy 33,17 when Moses blesses the Jewish people, he wrote of Joseph: בכור שורו הדר לו, “like the firstling bull in his majesty, he has horns like the horns of a wild-ox.”

ויהי לי שור וחמור. All the types of possessions Yaakov mentioned are not to be understood as single items but as categories of possessions. We find similar constructions in Kings II 7,10 כי אם הסוס אסור, which does not mean that a single horse had been tethered, but that the horses belonging to the army of the Aramites were tethered, the soldiers having fled. Similarly, Samuel I 14,24 where the words ואיש ישראל נגש do not mean that a single Israelite was distressed, but that a contingent of Israelites was in a depressed state of mind.

AND I HAVE SENT TO TELL MY LORD. I.e., “to announce that I am coming to you. That I may find favour in thy sight for I am at peace with you and seek your friendship.” These are Rashi’s words. Rashi’s intent is that the verse; I have sent to tell my lord, does not refer to the previous verse, I have sojourned with Laban, etc. but, instead, it says, “And I have sent to tell my lord that I have come to find favour in thy sight and to do whatever my lord will command.” But it is more correct to say that it refers to the verse above: “And I have sent to tell my lord that I have wealth, belongings, and precious things, to do with them according to your desire and will.” He thus hinted to him that he would send him a present from them, or that Esau may take from him whatever he desires. And so, when Esau asked Jacob, What meanest thou by all this camp which I met? he [Jacob] said: To find favour in the sight of my lord. (Genesis 33:8.)

ויהי לי שור וחמור AND I HAVE OXEN AND ASSES — Our father promised me, (27:28) “[God will give thee] of the dew of heaven and of the fat places of the earth” — these are neither of the heaven nor of the earth

שור וחמור (literally, an ox and an ass) — It is the customary thing to speak of many oxen as an ox (Genesis Rabbah 75:6) — a man says to his fellow, “During the night the cock crowed”; he does not say “the cocks crowed”

ואשלחה להגיד לאדוני AND I HAVE SENT TO TELL MY LORD — to announce that I am coming to you.

למצא חן בעיניך THAT I MAY FIND FAVOUR IN THY EYES, for I am at peace with you and seek your friendship.

למצוא חן בעיניך, for I have no doubt that you will be happy to see that I have become wealthy and the fact that I tell you the good news will please you.

These are neither from the heavens nor from the earth. Although they are nourished from the earth, they do not actually grow from the earth. Otherwise, [if Yaakov meant as follows, a contradiction arises.] First he said, “I lived as a stranger,” to convey that the blessings were not fulfilled. Then he said ויהי לי שור וחמור, [detailing his many blessings. And he must have meant שור וחמור in plural,] as is customary to refer to many oxen as “ox.” This is obviously so, for he sent Eisov a whole camp as a gift, and would be proven a liar if he meant, “I acquired one ox [and one donkey].” According to Rashi’s other explanation above, Yaakov was saying: “Although I kept the 613 mitzvos, my father’s blessing has not been realized. I have only oxen and donkeys, not the rest of my father’s blessing, which is “from the fat of the land.” Therefore, [since my merits have not been offset by my rewards,] I do not fear you.

To announce that I am coming to you. [Rashi knows this] because if Yaakov was sending [the messengers] to tell him, “I lived as a stranger with Lavan... I acquired oxen and donkeys...” then [the next phrase,] “To find favor in your eyes,” would also refer to this. And that cannot be, for such a message is not a reason to find favor; it is merely [a reason] that Eisov should not hate him. Therefore Rashi explains, “To announce that I am coming to you” to be subservient to you — and through this will I find favor in your eyes. Maharshal writes that Rashi is answering the question: Yaakov said before, “This is what you should say.” Why does he say [again], “To tell my master”? Perforce it means, “To announce that I am coming.” In this way I will find favor, because when people send [messages] to appease someone, they do not come themselves. But I will even come myself! All this is because I am at peace with you.

The messengers returned to Jacob, saying: We came to your brother, to Esau; moreover he is coming to meet you, and four hundred men are with him. Since this was a large battalion, Jacob suspected that it was not merely a guard of honor. Esau did not respond directly to the petition brought by the messengers; they simply observed him heading in Jacob’s direction.

ויהי לי שור וחמור, “I acquired herds and flocks, etc.” Even though I have always been considered a יושב אהלים, a “yeshivah bachur, a “highbrow,” a misfit in the world of “men of the world,” I am not as naïve as you think, as thanks to G’d’s help I have become wealthy. This was not a boast, but Yaakov wanted to make Esau think twice before he would launch a military attack on him.

ואשלחה להגיד לאדוני, “I have sent messengers to inform my lord of my impending arrival.” According to Rashi these words were meant to show Esau that Yaakov came with friendly intentions, bent on healing any breach that had existed between them. According to this explanation, the words are not a repetition of something implied previously. Nachmanides does understand the last few words as referring to what had been said before, i.e. Yaakov’s announcing that he had become wealthy since he had last seen Esau. Seeing that he had attained such wealth, he was able to treat Esau with the honour due to an older brother. i.e. this was the reason for the tokens of his esteem he had sent ahead of himself. If Esau, preferred, he could make a selection of the gifts Yaakov had sent for his approval. Some commentators see in Yaakov’s conduct confirmation of what Solomon said in Proverbs 19,7 כל אחי-רש שנאהו, “all the brothers of a poor man hate him.” Yaakov wanted Esau to know that he did not have to hate him, as he had not come as a potential burden, i.e. a poor relation who is in need of a handout. On the contrary, he was bent on finding favour in his eyes.

“I have acquired cattle, asses, sheep and slaves” [32:6]. Jacob said to Esau: the blessing of my father was “of the dew of heaven and the fat of the earth” [27:28]. This means, the dew of heaven and the fat of the earth. That which I have is not from heaven nor is it from the earth, but is an ox, an ass, and sheep and goats. (Rashi, Genesis, 32:6.) Bahya writes here. Why did the verse here write oxen and asses first, and then sheep? The Torah would first write the sheep, since they are the most important of all the animals, as we find with Abraham, “I acquired sheep and cattle” [Genesis, 12:16], and concerning Jacob, “he had many sheep, goats and cattle” [30:43]. The explanation is that Jacob did not want to mention sheep and goats, since he thought: I took the blessing from Esau through sheep and goats. I took a young goat from the pen and I slaughtered it and made food for my father. I put the fur on my hands and my throat, so that Isaac should not recognize me. That is why Jacob did not want to mention “I have sheep,” but he first mentioned, “I have oxen and asses.” This is also why later in the Torah portion, when Esau appeared to Jacob and Jacob saw that Esau was at peace with him, Jacob first mentioned sheep, and afterwards oxen and asses. The Midrash writes that he first mentioned oxen and asses. This shows us that Joseph was called ox and he was the adversary of Esau. That is to say, Jacob showed Esau that he was not afraid, since he had the help of Joseph. (Bahya, Genesis, 32:6.)

Maimonides, in his Moreh Nevuchim Chapter 32, Section 4, points out that the attitude of people to the institution of prophecy is similar to their attitude to creation ex nihilo. Those who cannot accept the latter, cannot accept the former either. They cannot accept that G-d is free to grant the status of prophet to whom He wants. The believers in creation ex nihilo, however, face no such difficulty and can accept that the gift of prophecy is bestowed by G-d on whom He chooses whenever He chooses. According to the Greek philosophers, if the necessary moral and other qualifications are present, prophecy status follows automatically. According to Jewish belief, G-d’s freedom to grant prophecy to a person who possesses the proper qualifications remains unimpaired. It is a little difficult to understand Maimonides who says that the failure of a person with the right qualifications to be elevated to the status of a prophet is a rare occurrence. Let us accept the premise then that prophecy is something most exquisite, unique, and belongs to the wonderful endowments that are beyond natural law. It is granted by G-d as a reward for the highest degree of closeness to G-d, which the person selected as a prophet had attempted to establish. This is the reason why original Adam already needed to observe commandments, by means of which he could attain that relationship with his Creator both qualitatively and quantitatively. We find this in increased measure with Noach, and in still greater measure with Abraham, of whom G-d said "for I know him, so that he will command his sons and his household to observe the ways of the Lord and to practice righteousness and justice" (Genesis 18,19). G-d related to Abraham via the institution of prophecy not because of his superior mental faculties, but because "Abraham listened to My voice" (Genesis 26,5). This is why we find the same characteristic amongst Israel and not other nations. As we say in Psalms 147, "He has not done so for any other nation." However, the prophet and his stature is interdependent with the people amongst whom he lives. The people influence his own stature either positively or negatively. The Talmud Sukkah 25 tells that all the students of Hillel deserved the same degree of Divine inspiration as had been granted Moses, but since their peers did not deserve it, it was withheld from them. The presence of a prophet in a given society is itself a gift for that generation. G-d explained to Jeremiah, when the latter was despondent because his prayer for rain had not been answered, that if he could lead his people to prayer before the Lord, he himself could prevail also. Under the existing conditions however, even the intercession of a Moses or Samuel would be quite ineffective, (compare chapter 15 in Jeremiah) As a concession to Jeremiah, G-d lowered the ante, saying that if Jeremiah could at least separate the relatively good people from the thoroughly rotten and corrupt ones, he would have some degree of success. “you will be My mouthpiece." (Jeremiah 15,19) All this means that the people amongst whom Jeremiah laboured, had an impact on his ability to be close to G-d. At the same time, G-d exhorts Jeremiah not to slacken in his efforts and to persevere in his mission. The point made is that as long as Jeremiah is seen to be involved with the people, there is a chance that they will turn to him; should he allow himself to become remote however, there would be no chance whatsoever. For these reasons, prophets throughout the ages have not been of equal stature, each having operated in a different environment from that of his colleagues. Each respective environment left its imprint on the respective prophet's personality. Many of the qualities and attributes that a person lacks, can be compensated for by devotion and dedication, which in turn leads to the gift of prophecy from G-d. This is proven conclusively by the experience of the Jewish people when they stood at the foot of Mount Sinai and said the famous words "we shall do and we shall listen." (Exodus 24,7) The Talmud in Nedarim 38, says that prophecy does not reside within a person who is not strong, wise, wealthy, etc., which suggests that G-d confers the gift of prophecy only on those who demonstrate their eagerness to translate theory into practice, either by way of their minds or their physical endowments. "Wisdom" helps to create wholesomeness of form in matters requiring study and contemplation of religious truths. In the words of Kohelet 7,12, "wisdom makes its owners come truly alive." Without this "wisdom," everyone is like a corpse, and it is not the corpse who can sing the praises of the Lord, (compare Pslams 115) Once man has achieved this relative level of perfection, he can go on ascending by degrees and will become endowed with prophetic powers as a reward for and result of his own efforts. Daniel chapter 8 from verse 15 onwards, describes this process. "When I, Daniel had seen the vision and I sought understanding, then, behold there stood before me the likeness of a man." He explains that because of his intense desire to gain greater insights, the vision was granted to him. The word "man" implying an intermediary, refers to the angel Gabriel whom Daniel mentions first of all. The Talmud Berachot 25, explains that G-d grants wisdom to those who are intelligent already. This is illustrated by a parable in Kohelet Rabbah I, about the wealthy merchant who would display his wares only before the well to do, not before those who would not squander their money. Similarly, G-d does not bestow the gift of prophecy on shallow minded individuals on whom such a gift would be wasted. Therefore, we find in Exodus 31,6, "and in the heart of every wise-hearted person have I given wisdom." Divinely inspired wisdom would be paired with natural intelligence to help in constructing the materials needed for building the tabernacle in the desert. The Mechilta tells that anyone who lacked sight on one eye could not experience giluy shechinah, the revelation at Mount Sinai. This is what Daniel meant (chapter 10,7) when he said: "I, Daniel alone saw the vision; the people who were with me did not see the vision, but a great fear overcame them and they fled into hiding." Although Ralbag describes all this as being part of the vision, no one else having in fact been present with Daniel at the time, he does not cite any proof in support of his thesis. We will therefore assume that the verse is to be understood literally, i.e. as an actual occurrence. Daniel describes the progress of how prophets receive direct communication from G-d. First, it is received by the brain alone; it does not spread to the other faculties. On the contrary, it confuses them so that Daniel says "I had no strength left," standing on hands and knees. Later he stood on his feet but trembled; still later he stood on his feet but was dumbfounded. Finally, he was told chazak vechazak, grow stronger and stronger! (verse 19) At that point Daniel was able to reply and invite verbal communication. All this proves that proper prophetic insight and communication from G-d, requires physical strength and health. The relationship between body and mind is described like the relationship between the brain and the men who were with Daniel at that time. The latter symbolise the physical attributes. Wealth also belongs to the matters that help prepare perfection in one's external needs. Food, drink, clothing are all prerequisites for study and contemplation in an atmosphere of serenity. In Deuteronomy chapter 29, Moses stresses that during all the forty years Israel had been in the desert, G-d had not only provided food and water, but ensured that the people had adequate clothing, shoes etc. This proves that the provision of one's physical needs is a prerequisite for the successful pursuit of spiritual attainments. These three points were appreciated by the king of Babylon when he ordered to have Jewish children of aristocratic parentage brought to his Court, children who had no physical blemish, were intelligent and able to absorb the most intensive training in the Chaldean language. The king ordered these children to be given daily rations of food. He mentioned two specific physical attributes that were required in order that these children would qualify for that program, but stressed three additional mental attributes. The words va-yeman hamelech, the king provided, sound very similar to the word man, the food the Israelites ate in the desert. (Daniel 1, 3-6) In this connection it is interesting to note the instructions given to king Saul by the prophet Samuel immediately after he had anointed Saul. We read in Samuel I 10,2-6, "when you depart from me this day, you will meet two men at the grave of Rachel, in the territory of Benjamin, at a place called Tzeltach. They will say to you... the she asses you have come to search for, have been found. Your father has stopped worrying about the matter of the she asses and worries instead about you, saying "what can I do about my son?" Go from there quickly, you will come to Elon Tabor where three men seeking the Lord at Bet El will meet you. One of them carries three young goats, one of them carries three loaves of bread, and one of them carries a hose filled with wine. They will greet you and give you two loaves of bread which you should accept from them. After that, you will come to the hill of G-d where the Philistine representatives are stationed. When you arrive at the town, a band of prophets will encounter you from the altar. They are carrying musical instruments and prophesy. The spirit of the Lord will come over you also, and you will join them in prophesying. You will be turned into a different person." The reference to the she asses symbolises material wealth. (Jacob had said "I have acquired oxen and donkeys," Genesis 32,6) The second symbol, physical well being, is represented by the two loaves of bread Saul was to accept and consume. This was in order to give him physical strength. The third sign, that of the musical instruments, is symbolic of the medium that would enable him to receive Divine inspiration. We see this point confirmed in Kings II 3,15, when the music put the prophet Elisha in the mood to receive Divine communication. These three otot, signs, enable a person who is so equipped to become capable of receiving Divine inspiration. A causal relationship definitely exists here. Once one has received such Divine inspiration, definitely exists here. Once one has received such Divine inspiration, one becomes a person of different stature. The prophet Samuel had told Saul something of great importance when he said to him "do for yourself whatever you think yourself capable of, for the Lord is with you." (verse 7) The message is that Saul should not be satisfied with what he had achieved up to that point, but see it as a link in a chain to still greater achievements he should strive for. Jeremiah expresses a similar thought (Jeremiah 9,23) when he calls out "let not the wise man boast of his wisdom, nor the wealthy of his riches etc., but if he must boast, let him boast about the degree of closeness to Me he has attained." The lesson is that we are never to consider the possession of any attribute as an end in itself, but only as an aid towards realising our task in life. Another interpretation of that verse in Jeremiah could be that G-d says "I, the Lord, find the performance of deeds of loving kindness, justice etc. appealing, as distinct fom the splendid isolation in which philosophers like to wrap themselves, ignoring the supposedly "lower" masses." When Elijah departed this world and Elisha was consecrated as his successor, the former describes three journeys he had to undertake. A great deal can be learned from that. (Kings II chapter 2) It is worthwhile noting that the destinations of the three journeys are progressively further away from the center of the land of Israel. Since the Shechinah resides in Israel, one would have expected these journeys to focus progressively on sites nearer the heart of Israel, the holy Temple etc. It appears that Elijah was desirous of matching the stature of Moses. Therefore, G-d sent him to the area where Moses had been buried. His first journey to Bet El was to signal that he should not use his physical attributes to traverse the length and breadth of the country and to enjoy such a trip physically, but he should go to Bet El and benefit from the wisdom of Torah and Avodah. Just as the physical exuberance and strength of children tends to be sapped in school when they apply all their energies to their studies, so the concentration on spiritual values would sap the physique of Elijah. He hinted to Elisha that his mission was merely to walk to Bet El, to the presence of the Shechinah, and to remain on the threshold of the house of G-d. He asked Elisha to consider seriously if he was able to subjugate his whole body so that it would be employed only in pursuit of spiritual values. Elisha's reply, of course was "by your life, I will not abandon your path." Afterwards Elijah said to Elisha that G-d had ordered him to go to Jericho. We know from the book of Joshua that all the captured loot from the captured city of Jericho had been declared "holy to the Lord," the metal going to the temple treasury, the balance being burned. (Joshua chapter 6) This was a hint to Elisha that all material wealth is useful and permitted only when it is put in the service of the Lord, if such a person wants to attain the perfect character that leads to the gift of prophecy. Here too, Elisha responded that he would remain at Elijah's side, and he accompanied him to Jericho. After that, Elijah said to Elisha that G-d had sent him to the river Jordan, which must be symbolic of the intense longing for wisdom. Our sages paraphrase the thought by saying "eyn mayim ela Torah", the only water that really quenches thirst is true Torah knowledge. Solomon expresses it in Proverbs by saying "drink water from your true fountain," i.e. your Creator. (Proverbs 5,15) Elijah impresses upon Elisha the importance of clinging to wisdom with the utmost tenacity, never to be satisfied with what had already been achieved. Elisha was tested to see if indeed he could walk on the waters of the river, thereby displaying an achievement surpassing that of Elijah's other disciples. Elijah gave of his spirit to him and not to the others, some of whom had not even reached the level of going to Bet El. Whereas Bileam is a prime example of the misuse of natural endowments and wealth, Moses is an example of someone who was endowed with all the attributes mentioned, employing them all exclusively in the service of G-d and his great mission. For this reason, he merited to rise to the highest level of prophecy possible. G-d explained this when Miriam and Aaron discussed Moses in a disparaging manner. (Numbers chapter 17, see details on this in chapter 76). It is this subject matter that our sages had in mind when they quote Rabbi Samuel son of Nachman in Vayikra Rabbah 1, as saying that the eighteen commandments involving erection of the tabernacle corresponded to (a) the eighteen vertebrae in our spine, (b) the eighteen benedictions in our central prayer the amidah, (c) the eighteen remembrances in the keriyat shema and the eighteen remembrances in Psalm 29. We need to understand why the number eighteen is so central to this statement. It will be demonstrated that all eighteen relate to the physical and material attributes needed to achieve the goal of perfection. None are to be used except in the service of G-d given directives. The attributes of physical beauty, strength, health and dignity of bearing, are symbolised by the eighteen spinal cords which are the backbone of all that is important physically, without which even upright posture is impossible for man. The eighteen commandments involving the erection of the tabernacle mean that we must serve the Lord by employing all our physical endowments when constructing the tabernacle, the prefabricated equivalent of the Temple. Concerning the use of one's health in an approved manner, this is expressed by prayer, seeing that all these matters are the subjects of the requests we make in our central prayer the amidah. As the Mishnah in Avot expresses it, "we temporarily abandon eternal life in favour of the prerequisites of life on this planet." This statement was made concerning those who indulge in unduly long prayers, stressing their requests for material blessings. Concerning attributes of mind and spirit, all of which are subsumed under the heading "wisdom," our sages say that these are symbolised by the eighteen remembrances contained in the Keriyat Shema. It is obvious that all paragraphs deal with aspects of faith in one way or another, as well as knowledge of, love and reverence for G-d. The ultimate perfection, the goal of which is understanding of G-d to the maximum extent that it is given to humans to achieve, is found symbolised in the eighteen remembrances contained in Psalm 29. This Psalm beautifully describes both maasseh merkavah and ma-asseh bereshit, i.e. esoterics and the story of Creation. As we discussed in the previous chapter, perfect praise can be bestowed only by one who is himself perfect to the extent that such perfection is attainable by his species. Anyone who conducts himself perfectly in these four areas, (the 4-times 18) and leads a saintly life, qualifies for being called upon by G-d, is called EL, an elevated being. After having completed the tabernacle, G-d called Moses EL, i.e. "vayikra el Moshe (Leviticus 1,1). This was in reward for having performed "ka-asher tzivah hashem et Moshe,” exactly as G-d had commanded Moses. After Moses had built the palace for the King, as it were, he was invited to come into the palace. From all the foregoing we have potent proof that prophecy resides only within those who possess the qualifications discussed, and who use those qualifications properly. If a Moses who had been endowed with outstanding natural attributes, required all these preparations to achieve his highest stature, how much more so must others not so generously endowed at birth labour before they can qualify! The Midrash Shocher Tov on Psalm 19, goes to some length to explain how Moses, while he was in Heaven "for forty days and forty nights," could distinguish between day and night. The point, of course, is to make us aware that even a man who had risen to the level of Moses, could never become completely oblivious to conditions of life as they are on earth. The Torah needed to tell us only that Moses remained on or above Mount Sinai for forty days, and we would have concluded that the nights were included. The emphasis on the word "nights" then suggests that he remained aware of the difference even when in a world where such differences do not exist. (Jonah's having remained inside the whale for three days and nights is a different situation).

In reference to the law concerning the first-born of man and cattle it is distinctly said, “And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, etc., therefore I sacrifice to the Lord,” etc. (Exod. 13:15). But it can easily be explained why only cattle, sheep, and asses are mentioned in this law; these are kept as domestic animals, and are found in most places, especially in Palestine, where the Israelites were shepherds, they, their fathers, and forefathers; comp. “Thy servants are shepherds, both we and also our fathers” (Gen. 47:3). Horses and camels, however, are not wanted by shepherds, and are not found in all places; thus in the booty of Midian (Num. xxxi.) no other animals are mentioned but oxen, sheep, and asses. But asses alone are indispensable to all people, especially to those who are engaged in the field or in the forest. Thus Jacob says, “I have oxen and asses” (Gen. 32:5). Camels and horses are not possessed by many people, but only by a few, and are only found in a few places. The law that the first-born of an ass was to have its neck broken [in case it is not redeemed], will only ensure the redemption of the ass. It has, therefore, been said that the act of redeeming the ass is to be preferred to that of breaking its neck.

Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua (Joshua was from the tribe of Ephraim, who was Joseph's son.) weakened Amalek and its people by sword” (Exodus 17:13). Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16). “And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41). “Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7). What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him. When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”

“I have oxen and donkeys and flocks and slaves and maidservants, and I have sent to tell my lord, that I may find favor in your eyes” (Genesis 32:6). “I have oxen [shor] and donkeys [vahamor]…” (Shor and Ḥamor are singular nouns used to connote numerous oxen and donkeys.) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: From one ox, many oxen emerged; from one donkey, many donkeys emerged. Rabbi Neḥemya said: In people’s vernacular they say ox, camel. The Rabbis say: “Shor” – that is the one anointed for war, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). (The verse continues: “With them he will gore the peoples together at the ends of the earth.”) “Ḥamor” – this is the messianic king, as it is stated: “He is humble, and riding upon a donkey [ḥamor]…” (Zechariah 9:9). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture” (Ezekiel 34:31). “And slaves and maidservants [ve’eved veshifḥa]” – “Behold, as the eyes of slaves to the hand of their master, [as the eyes of a maidservant to the hand of her mistress]” (Psalms 123:2); “Be gracious to us, Lord; be gracious to us, for we have had more than enough of scorn” (Psalms 123:3).

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority. (Gk.: authentes.) (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me. (Cf. Gen. R. 75:11.) Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)? (Cf. Gen. R. 75:6.) R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed. (This is the interpretation of modem translations.) But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh, (YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD.) the Lord formed the worlds.” (The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14.) But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason). (Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13.) And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.” (Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above.) And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.” (These words also appear in Lev. 5:21 [6:2].) (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him; (Cf. Lev. R. 6:2.) so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned. (In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.)) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king. (Gk.: eikonion, a diminutive form of eikon.) One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict (Gk.: apophasis.) against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.” (See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1.) (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows (See also Ned. 20a.) or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary. (Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a.) Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer). (The word also means “repents.”) And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….” (Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned.) You find [that there are] three things under human control and three things not under human control …. (Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12.) And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads). (In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text.) Then He destroys them [and] brings them down to Abaddon, (Abbadon is a name for Hell, which means “destruction.”) while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

When the angels were about to depart (to go to Esau), what did Jacob tell the angels to say to him: I have an ox, and an ass (Gen. 32:6). Did he possess only a single ox and a single ass (as the text literally states)? From the size of the gift he sent him, we know that he had at least two hundred she-goats and twenty he-goats (ibid., v. 15). He told them to say this because the righteous person is always modest about himself, while the wicked exaggerates his importance, as did Esau, when he said: I have many (ibid. 33:9). Scripture states regarding the righteous and the wicked; There is that pretendeth himself rich, yet hath nothing; there is that pretendeth himself poor, yet hath great wealth (Prov. 13:7).

THEY SLEW MEN. Scripture employs the term ish (man) generically as it does shor (ox) and chamor (ass) for oxen and asses (Gen. 32:6). They slew men alludes to the inhabitants of the city of Shechem.

It would have appeared to us that ba-even (with stones) (Literally, with a stone.) (v. 2) is a collective noun. (Hence ba-even is to be rendered with stones.) Compare, And I have oxen (shor), (Literally, an ox.) and asses (chamor) (Literally, an ass.) (Gen. 32:6). (Literally, and I have an ox and an ass.) However, the words of tradition are correct. (The rabbis took ba-even literally. According to the Midrash the culprit was first stoned by one stone. See Sanhedrin 6:4, “The place of stoning was twice the height of a man. One of the witnesses knocked him down…If he died that sufficed; but if not, the second witness took a stone and dropped it on his heart. If he died that sufficed; but if not, he was stoned by all Israel.”) They are true. Rabbi Jonah the Spanish grammarian who rests in paradise says that and against his family (v. 5) means all those like him. (Rabbi Jonah was bothered by God’s threatening the family of the sinner with punishment when they apparently did not commit any sin.) Who brought us into this trouble? (Of not interpreting our verse literally.) Our verse is to be taken literally. The people of the land (Spoken of in verse 4.) will hide their eyes because they are of his family. (In other words, the family spoken of in our verse is to be identified with the earlier mentioned (v. 4) people of the land who hid their eyes from the sinner)

The words להעלות נר, are sort of a headline. The word נר means “lamps” (pl.) just as when Yaakov told Esau that he had acquired שור וחמור (Genesis 32,6) he did not mean that he had acquired only one of each, but that he had made acquisitions of these respective species of domestic animals. We find a similar use of the “singular” אשה, in Judges 21,16, where the words כי נשמדה מבנימין אשה do not mean that “a woman of the tribe of Benjamin had been killed,” but that ”all the women of Benjamin had been destroyed.”

I acquired oxen, donkeys, sheep, servants and maidservants. I have sent [these messengers] to tell my master, to find favor in your eyes.

And of all that in which my father blessed me there is nothing in my hand; but I have a few oxen and asses, sheep, and servants and handmaids; and I have sent to tell my lord that that blessing hath not profited me; that I may find mercy in thine eyes and that thou mayest not maintain (enmity) against me on account thereof.

(6) And should you say - and from where comes the livelihood of a person (that spends a long time praying)? To that question the text says "and I have ox and donkey" (Genesis 32:6) meaning, livelihood comes automatically if we do the will of the Place. "I send this message to my lord in the hope of gaining your favor" (Genesis 32:6) - meaning, this is the way of the nations of the world, when they see the honor and riches of Israel, then they love Israel, and then they favor Israel, even if they do not enjoy Israel, in any instance they give favor. "And the messengers returned to Jacob, saying: we came to your brother etc" (Genesis 32:7) - meaning, the hint is that the words of the tzadik are effective and enter in the heart of Esav, transforming him in a brother, as we explained above, however, "he also comes to meet you", meaning, even though he behaves and comes to meet you, his deeds are the opposite of your good deeds. "And four hundred men with him" hints that even though he does all sorts of evil deeds, he still says that he has a place in the world to come, that he has 400 hidden worlds, and this is "with him", that he says that with him there are 400, hinting to 400 worlds, as we explained.

The Midrash (Bereishis Rabbah 76:2) explains that when the pasuk states "And he was fearful and concerned" (Bereishis 32:7), it means that Yaakov was worried about two extremes: killing Eisav or being killed by him. Yaakov was concerned that if he distanced Eisav too much, Eisav might be completely lost, but if Eisav got too close, he could harm Yaakov's holiness. Thus, Yaakov "divided into two camps," reflecting his inability to unify with absolute truth while confronting wickedness. He had to lower his level, as indicated by his statement, "קטנתי - I have become small," signifying his divided state. Once Yaakov left Eisav, he was elevated to the name Yisrael and was no longer troubled by Eisav. The name Yaakov was associated with his struggle with Eisav, dealing with him through trickery. With the new name Yisrael, he no longer needed to engage in such tactics and could connect to absolute truth. The name change symbolizes a rebirth, elevating Yaakov significantly. This explains why Yaakov used the term קטנתי, as he felt small like an infant being reborn.

וגם הולך לקראתך, “he is also coming toward you happy to welcome you.”

וארבע מאות איש עמו, “he took them along in order to honour you.”

AND MOREOVER HE COMETH TO MEET THEE. He was told that you are coming.

וישבו המלאכים, The messengers returned, etc. The meaning is that they brought back a reply and said "we have come to your brother, to Esau, etc." i.e. he presented himself as your brother, whereas in actual fact he has remained Esau. "He is also coming to meet you," i.e. as a brother, but since he has taken four hundred armed men with him this is proof of his evil intentions against you.

The words "we have come to your brother" may also mean that although he has met us with a happy face i.e. displaying brotherliness, we displayed anger ourselves seeing that he has remained Esau true to form. This is what the Midrash we have quoted meant when it described the messengers as appearing garbed in fiery garments riding on fiery horses. The reason the messengers did not bring back a definitive evaluation was because outwardly Esau displayed brotherliness whereas in his heart he was still the same old Esau, hating Jacob.

וגם הולך לקראתך, “and he is also coming towards you, etc.” It is possible to explain the word וגם as including the celestial representative of Esau. who was also on the way to engage Yaakov in battle as we know from verse 25 ויאבק איש עמו, “a man wrestled with him.” This would reinforce what I have written earlier that if the מלאכים which the Torah describes Yaakov as having sent ahead as spies or messengers had been mere mortal human beings, how would these have known anything about the celestial representative of Esau being on the way to engage Yaakov in mortal combat? The reason the Torah uses two expressions to describe Yaakov’s fear, i.e. ויירא ויצר לו, is that Yaakov worried both about the approaching physical ecounter with Esau and at the same time he worried about the spiritual confrontation which was apparently about to take place between his and Esau’s spirit.

וארבע מאות איש עמו., “and four hundred (armed) men with him.” These men were all ready for combat. The reason the Torah did not describe these men as coming with Esau by the word אתו rather than עמו, is that the expression אתו is reserved for the righteous. We find it in connection with the righteous Joseph such as in Genesis 39,23 באשר ה' את, seeing that G’d was with him.” The reverse is true of the wicked when we read in Chronicles 2,32,8 עמו זרוע בשר, ועמנו ה' אלוקינו לעזרנו, “with him is an arm of flesh; but with us is the Lord our G’d.”

וישובו...אל אחיך אל עשו, they mentioned the name Esau after having referred to him as אחיך, “your brother.” They meant that “Esau still holds the old grudge against you.”

וגם הולך לקראתך, he also reveals his hatred of you by marching with 400 men against you now that he knows you are in the vicinity.

וארבע מאות איש עמו, he does not walk toward you with peaceful intentions but he is on his way in order to fight you.

AND THE MESSENGERS RETURNED TO JACOB, SAYING. These messengers had fulfilled their mission, but Scripture did not relate this for it would serve no purpose. The meaning of the expression, And moreover he cometh to meet thee, is that “even as you go to meet him, so he goes to meet you, and you will quickly encounter one another.”

באנו אל אחיך אל עשו, and you have found favour in his eyes, just as you said you would;

out of the joy at the impending reunion he approaches to meet with four hundred men, all in your honour. This, basically, is the plain meaning of the verse. This is also the plain meaning of Exodus 4,14 where the Torah describes Aaron coming to meet his brother Moses whom he had not seen for many years, and the Torah adds that he is overjoyed at the prospect.

באנו אל אחיך אל עשו WE CAME TO THY BROTHER, TO ESAU — to him of whom you said he is my brother, but he behaves towards you as Esau, the wicked — he is still harbouring hatred (Genesis Rabbah 75:7).

וגם הולך לקראתך, not only have we seen him, but he did not react with satisfaction when we told him about your wealth. But, אגם הולך לקראתך עם ארבע מאות איש, he also marches toward you with 400 men in order to attack you. The expression לקראת meaning to approach with hostile intent is repeated in Numbers 20,20 when again Edom (Esau) is threatening the Israelites.

But he acts towards you as the wicked Eisov... Otherwise, why does it say, “Eisov”? Yaakov had only one brother! Perforce, “Eisov” connotes he who is famous for extreme wickedness. (Re’m) A further explanation: Rashi is answering the question: It should say באנו אל עשו אחיך, like it is written אל עשו אחיו at the beginning of the parshah. Why does it say אל אחיך אל עשו? Maharshal explains [that Rashi is answering the question:] Why does it say אל twice? We need not object: [Accordingly,] why did Yaakov say לאדוני לעשו (v. 4)? For the answer is: There, Yaakov was commanding them to speak with honor. But here, where they are reporting the reply to Yaakov, why did they speak in this fashion? Thus Rashi explains as he does.

Faced with Esau’s clear numerical advantage, Jacob was very frightened of the prospect of bloodshed, and furthermore he was distressed, as he had nothing against Esau personally. 5 Consequently, he prepared to defend himself and divided the people who were with him, including the slaves and maidservants, his comrades, and other people who had joined him due to his success in Haran, and the flocks, the cattle, and the camels, into two camps.

וגם הולך לקראתך, “he is also on his way to meet you.” Just as you are walking towards him, so he is coming towards you, and you will soon meet up with one another. The reason the messengers phrased Esau’s approach not as בא לקראתך, the usual syntax, but said הולך לקראתך , was to alert Yaakov that while on the way, Esau was mobilizing his soldiers, before meeting up with his brother.

“We came to your brother Esau” [32:7]. Rashi writes: the messengers said to Jacob. You called Esau brother, but Esau is the same old Esau, an evildoer. (Rashi, Genesis, 32:7.)

“He is also coming” [32:7]. Bahya writes that the verse teaches us that the angel of Esau was also coming toward Jacob to help Esau. Therefore, the word “also” is written here. (Bahya, Genesis, 32:7.)

"And the messengers returned to Jacob, saying: 'We came to your brother Esau, and he is also coming to meet you, and four hundred men with him'" (Beresheet 32:7). He asks, After saying, "We came to your brother," do we not know they referred to Esau, as he had no other brothers? He answers, "We came to your brother" means that he did not repent and walk the path of righteousness, as may be thought, but remained the evil Esau as before. "and he is also coming to meet you..." does not mean, as you may say, by himself, but rather he has "four hundred men with him."

Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). “He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8). Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he (The guest.) ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’ He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’

Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property. Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11). At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31). He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2). What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua (Joshua was from the tribe of Ephraim, who was Joseph's son.) weakened Amalek and its people by sword” (Exodus 17:13). Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16). “And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41). “Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7). What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him. When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”

“The messengers returned to Jacob, saying: We came to your brother, to Esau; moreover he is coming to meet you, and four hundred men with him” (Genesis 32:7). “The messengers returned to Jacob, saying: We came to your brother, to Esau” – you treat him like a brother, but he treats you like Esau. (He wants to harm you, and does not relate to you as a brother.) “Moreover he is coming to meet you, and four hundred men with him” – Reish Lakish said: “With him” – those who are with him are like him. Just as he is mighty and capable of standing against four hundred men, so, each and every one of them is capable of overcoming four hundred men. Rabbi Levi said: He went and took a license from Egypt to collect taxes. He said: ‘If I can overcome him, fine. If not, I will say to him: Pay taxes, and as a result, I will confront him and kill him.’

Another matter, “Jacob sent messengers” (Genesis 32:4) – this is what was said with divine spirit by Solomon king of Israel: “Blessings upon the head of the righteous, and villainy will cover the mouth of the wicked” (Proverbs 10:6). Corresponding to whom did Solomon state this verse? He said it corresponding only to Jacob and Esau. “Blessings upon the head of the righteous” – this is Jacob. “And villainy will cover the mouth of the wicked” – this is the wicked Esau. Happy are the righteous who are blessed on earth and are blessed in Heaven, and this is appropriate, as it is stated: “So that one who blesses himself in the land will bless himself by the God of faithfulness” (Isaiah 65:16) – to inform you that all the blessings that Isaac blessed Jacob, corresponding to those, the Holy One blessed be He blessed him from on High. Isaac said to him: “God will give you from the dew of the heavens…” (Genesis 27:28), and the Holy One blessed be He blessed him with dew and rain, as it is stated: “The remnant of Jacob will be in the midst of many peoples like dew [from the Lord, like raindrops]” (Micah 5:6). Isaac said to him: “and from the fats of the earth” (Genesis 27:28), and the Holy One blessed be He said to him: “He will give rain for your seeds with which you will sow the ground” (Isaiah 30:23). Isaac said: “Peoples will serve you” (Genesis 27:29), and the Holy One blessed be He said to him: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Isaac said: “You will be a lord to your brethren” (Genesis 27:29), and the Holy One blessed be He said to him through Moses: “To place you uppermost over all the nations” (Deuteronomy 26:19). You learned that all the blessings that Isaac blessed Jacob from below, corresponding to that, the Holy One blessed be He blessed him from on High. His mother Rebecca, too, blessed him corresponding to them, as it is stated: “He who dwells in the shelter of the Most High” (Psalms 91:1). So she said to him: “For He will charge His angels on your behalf [to guard you in all your ways]” (Psalms 91:11). When she said that to him in that language, the Divine Spirit blessed Him: “When he calls upon Me, I will answer him…” (Psalms 91:15). Once the Holy One blessed be He blessed him, why did his father bless him again, as it is stated: “Isaac summoned Jacob, and he blessed him”? (Genesis 28:1). It is, rather, that Isaac saw through the divine spirit that his descendants were destined to be exiled among the nations. He said to him: ‘Come and I will bless you blessings of exile, so that the Holy One blessed be He will return to you and gather you from the midst of the exiles.’ What are the blessings? “In six troubles He will deliver you, and in seven, no harm will touch you. …From the scourge of the tongue you will be hidden, and you will not fear pillage when it comes. At pillage and hunger you will laugh, and from the beasts of the earth, do not fear” (Job 5:19, 21–22). That is why it is stated: “Blessings upon the head of the righteous.”

Another matter, “Jacob sent” (Genesis 32: 4) – “Lord, do not grant the desires of the wicked. Do not bring their scheme to fruition [zemamo al tafek]; may they depart, Selah” (Psalms 140:9). He said before Him: ‘Master of the universe, do not realize for wicked Esau the thoughts of his heart.’ What is “zemamo al tafek”? He said before him: ‘Master of the universe: Place a muzzle for wicked Esau so that his satisfaction will not be complete.’ What muzzle did the Holy One blessed be He make for wicked Esau? Rabbi Ḥama bar Ḥanina said: ‘These are the residents of Barbary and the residents of Germany, whom the Edomites (This refers to Rome, which was being attacked by Germanic tribes.) fear.’ Another matter, “do not grant the desires of the wicked” – he said before Him: ‘Master of the universe, just as it was Laban’s intent to harm me, but you did not allow him to do so, so, too, regarding the thoughts of my brother Esau who is thinking to kill me, thwart his evil.’ He was one of three people who thought [to do] evil, but they were unsuccessful – Esau, Yerovam, and Haman. Esau, as it is stated: “Esau said in his heart” (Genesis 27:41). Regarding Yerovam it is written: “Yerovam said in his heart” (I Kings 12:26). Regarding Haman it is written: “Haman said in his heart” (Esther 6:6). What is “Esau said in his heart”? He said: ‘Cain killed his brother, and the Omnipresent did nothing to him. Ultimately, he [Adam] begot additional sons, and they inherited the world with him. But I, I will kill Isaac my father first, and then I will kill Jacob my brother, and I will inherit the world alone,’ as it is stated: “Let the days of mourning for my father approach” (Genesis 27:41) – he said: ‘First, I will hasten the mourning for Father, and then: “I will kill my brother Jacob”’ (Genesis 27:41). But the Holy One blessed be He did not enable him to do so. That is why it is stated: “Do not grant the desires of the wicked.”

(Gen. 33:18:) NOW JACOB CAME WHOLE. Did he lack something? Indeed, when they said to him (in Gen. 32:7 [6]): MOREOVER HE (Esau) IS COMING TO MEET YOU, AND THERE ARE FOUR HUNDRED MEN WITH HIM; he arose and prepared a gift. (Gk.: doron.) (According to Gen. 32:15-16 [14-15]) he began by giving she-goats because they were tender. Afterwards < according to the text, there were > he-goats, ewes, rams, < and > THIRTY MILCH CAMELS WITH THEIR COLTS. [R. Levi said: If I went around among all the tents of Kedar (i.e., of the Ishmaelites) you would not have found THIRTY MILCH CAMELS WITH THEIR COLTS.] Look at Jacob's wealth! In addition (according to Gen. 32:16 [15]) he gave FORTY COWS AND TEN BULLS. R. Isaac said: < These did > not include precious stones and pearls. Thus it is stated (in Gen. 32:14 [13]): THEN HE TOOK FROM WHAT WAS IN HAND, < i.e., > things taken up in the hand. These would be precious stones and pearls. R. Judah b. R. Shallum said: All twelve months that he spent with him, he would so honor him (with gifts) on each day. In this regard Jacob said (in Deut. 16:19): FOR A GIFT BLINDS THE EYES OF THE (PRUDENT) [WISE]. < He reasoned > a fortiori, how much the more < would a gift blind > the wicked! Just consider this: I am honoring him so that he will not touch me.

(Gen. 34:2, cont.:) SO HE TOOK HER, LAY WITH HER, AND VIOLATED HER. Because of what sin did the uncircumcised one come upon her? It is written (in Job 6:14) TO ONE WHO IS DESPONDENT LOYALTY IS DUE FROM HIS NEIGHBOR EVEN THOUGH HE SHOULD ABANDON THE FEAR OF THE ALMIGHTY. However, when our father Jacob came along with the tribes, Dinah was with him < as well >. As soon as the messengers came and said to him (according to Gen. 32:7 [6]): WE CAME UNTO YOUR BROTHER ESAU, Jacob took Dinah and put her in a chest so that Esau would not see her and take her for a wife. (Gen. R. 76:9.) The Holy One said to him: You have withheld her from him. By your life, she is ready for an uncircumcised man, i.e., the one about whom it is written (in Job 6:14): TO ONE WHO IS DESPONDENT LOYALTY IS DUE FROM HIS NEIGHBOR. If she had been married to Esau, perhaps she would have converted him. When Job took her, did she not convert him? (See ySot. 5:8 (20c); BB 15b; Gen. R. 57:4; 80:4.) He therefore withheld her. See, < now > the son of a cursed (rt.: 'RH) one has come across her. Ergo (in Gen. 34:2): THEN SHECHEM BEN HAMOR … SAW (rt.: R'H) HER.

(Gen. 32:7 [6]:) AND THE MESSENGERS RETURNED < UNTO JACOB, SAYING >: WE CAME UNTO YOUR BROTHER ESAU. What do you think about him? < Is he > your brother? He is Esau. (Cf. Rashi, ad loc.: You used to say: He is my brother, but he acts toward you like Esau the Wicked.) (Ibid., cont.:) HE ALSO IS COMING TO MEET YOU. He is on the go all day, AND (ibid., cont.) FOUR HUNDRED PEOPLE ARE WITH HIM. What do you think about < the meaning of > AND FOUR HUNDRED PEOPLE ARE WITH HIM? R. Samuel bar Nahmani said: Each and every one of them was appointed over four hundred people. (The interpretation comes from the words WITH HIM, which are understood to mean, “like him.” Thus, as Esau commanded four hundred, so did each of them command four hundred. So Gen. R. 75:7.) As soon as Jacob heard that, what is written (in Gen. 32:8 [7])? AND JACOB WAS < GREATLY > AFRAID.

Write this for a memorial in the book, and rehearse it in the ears of Joshua (ibid. 17:14). He was one of the four righteous men who was given a sign. Two of them took cognizance of the sign, and two did not. Jacob and Moses were given signs, but they did not take cognizance of them. Jacob: The Holy One, blessed be He, said to him: And, behold, I am with thee, and will keep thee withersoever thou goest (Gen. 28:15); nevertheless, Then Jacob was greatly afraid (ibid. 32:8). Should a man to whom the Holy One, blessed be He, has given a promise become frightened? However, Jacob said: Perhaps I became unworthy while living with Laban, the sinner, whose home was impure and sinful. Moses was given a sign, but he did not comprehend it, as it is said: Write this for a memorial in the book, and rehearse it in the ears of Joshua. Thus He was saying (to Moses): You shall die, and Joshua will lead Israel into the land. He told him that in this verse, but he failed to take cognizance of it, and so he later pleaded, as it is said: And I besought the Lord at that time … let me go over, I pray thee (Deut. 3:25).

And the messengers returned to Jacob, saying … “He cometh to meet thee with four hundred men” (Gen. 32:7). Thereupon, Jacob was greatly afraid and was distressed (ibid., v. 8). Why is the word for “fear” repeated in this verse? He was greatly afraid that he might be killed and distressed lest he should be forced to kill. Jacob was an extremely powerful man. Proof of this is that he had subdued a mighty angel, as is said: So he strove with an angel and prevailed; he wept, and made supplication unto him (Hos. 12:5). But at that moment he began to plead for mercy, as it is said: Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (Gen. 32:12).

"The emissaries returned to Jacob." This refers to the human as well as to the spiritual emissaries. The spiritual emissaries told Jacob: באנו אל אחיך, "We have come to your brother, whereas the human emissaries told him: אל עשו, "To Esau." He is also coming to meet you;" this was said by the emissaries sent to the Celestial Regions who reported about Samael. וגם ארבע מאות איש עמו; "and he also has four hundred men with him." This was reported by the human messengers who had been despatched to Esau.

LET MY SOUL NOT COME INTO THEIR COUNCIL. Rabbi Aaron (Gaon of the school of Pumbedita. The great Hai Gaon was among his students.) explained the word tavo (come) in Let my soul not come (tavo) as having the meaning of set like the meaning of ba (goeth down, to set) in and the sun goeth down (ba) (Eccles. 1:5). (The word ba means to come. In Eccles. 1:5 the word ba means sets, i.e., when the sun goes down (sets) it is no longer in the sky. Similarly the word tavo, which comes from the same root, here means will set. Let my soul not set from their council means let my soul always be in their council.) He interpreted let my soul not come into their council as meaning, I do not want to be outside of their council. However, Rabbi Aaron’s interpretation inverts the meaning of the verse. (Rabbi Aaron interpreted Let my soul not come in to their council to mean let my soul not set from their council. The verse means I do not want my soul to be in their council. Thus Rabbi Aaron’s interpretation is precisely the opposite of what the verse actually says.) If Jacob praised Simeon and Levi, why did he mention weapons of violence? Furthermore, Jacob told his sons, Ye have troubled me, to make me odious unto the inhabitants of the land (Gen. 34:30). (We thus see that Jacob was angry at what his sons did to the inhabitants of Shechem and on his deathbed would not praise them for this act.) The truth of the matter is that Simeon and Levi placed Jacob and his household in great jeopardy by their actions in Shechem. Indeed, were it not for the terror of God that was upon the cities that were round about them (Gen. 35:5), they would have surrounded Jacob and his family and exterminated them all. He (Rabbi Aaron) similarly explained (That is, in a positive manner, not that Jacob castigated his sons but praised them for slaying the inhabitants of Shechem and destroying its wall. Rabbi Aaron interprets verses 6-7 as follows: Let my soul not set from their council, from their assembly let my glory not be excluded; For in their anger they slew men, and in their self-will they uprooted a cursed wall; For their anger was fierce, and their wrath it was cruel. Rabbi Aaron interprets verse 8 as follows: I will give them a good portion in Jacob (achallekem be-ya’akov) and may they multiply in Israel (va-afitzem bi’yisra’el) (Filwarg).) Cursed be their anger (v. 7) as meaning and in their self will they uprooted a cursed wall, (Rabbi Aaron renders ikkeru shor (they houghed oxen) as they uprooted a wall.) for their anger was fierce. The above explanations are unpalatable. (Literally, cold, i.e., unpalatable as cold food (Krinsky).) Let my soul not come into their council. (I reject them. I.E. takes Jacob’s words and gives them a new twist.) Rabbi Moses Ha-Kohen (Rabbi Moses ben Samuel Gikatilla, an 11th century Bible commentator. See I.E. on Gen. 1:26 and the notes thereto.) says that kevodi (my glory) is synonymous with nafshi (my soul). He notes that we find the two often used synonymously in the book of Psalms. Rabbi Moses’ interpretation is correct since our text repeats itself in different words, (The point is that the second half of the line repeats what the first half said but in different words. In the first half it uses nafshi, in the second kevodi. However, both mean one and the same.) as is the style of prophetic statements. We thus find, Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee (Deut. 32:7), and (in Num. 23:8) How shall I curse, whom God hath not cursed? And how shall I execrate, whom the Lord hath not execrated? Thus into their council means the same as unto their assembly, come (tavoh) the same as be united (techad), and nafshi the same as kevodi. However, Rabbi Judah ben Balam the Spaniard (Bible commentator and grammarian who lived in the 10th and 11th centuries. “His commentaries (in Arabic) on most of the Bible are remarkable for their philosophical method and use of comparison with Arabic.” (Cecil Roth, Standard Jewish Encyclopedia, p. 940).) says that Rabbi Moses erred. He maintains that kavod (glory) refers to the body because the body is the glory (kavod) of the soul in the same way that a necklace is the ornament to the neck, (The body is inferior to the soul, yet it is considered the soul’s glory in the same way that a necklace, although certainly less important than the neck, is nevertheless called the ornament of the neck (Cherez).) as we find in the verse Who satisfieth thy body (edyekh) with good things (Ps. 103:5). (The Hebrew edyekh ordinarily means your ornament. J.P.S. translates it as thine old age. Rabbi Judah Balam interprets edyekh as referring to the body. However, I.E. in Psalms interprets edyekh as referring to the soul.) Rabbi Judah offers as a proof text, (That kavod refers to the body.) Yea, let him lay my glory (kevodi) in the dust. Selah. (Ps. 7:6). (Which proves that glory cannot refer to the soul for it is impossible to lay the soul in the dust.) However, I say that Rabbi Judah errs, for we find Scripture saying, So that my glory (kevodi) may sing praise to Thee (Ps. 30:13), (I.E. interprets this verse in his commentaries on Psalms as follows: So that all that have a soul (kavod) may sing praise to thee. We thus see that kavod refers to the soul. Rabbi Judah might retort that Ps. 30:13 should be interpreted: so that my body may sing praise to thee, or all that have a human form (kavod) may sing praise to thee.) and Therefore my heart is glad, and my glory (kevodi) rejoiceth; My flesh (i.e., my body) also dwelleth in safety (Ps. 16:9). (Kavod must refer to the soul for otherwise body is mentioned twice in our verse. I.E. in Psalms interprets my heart as referring to man’s intelligence, my glory (kevodi) to man’s soul, and my flesh to the body.) As to the proof which Rabbi Judah offered from Yea, let him lay my glory in the dust, it is figurative. What the verse means is that my soul will be lowered as low as possible, i.e., to the dust. Positive proof that my interpretation is correct comes from My soul (nafshi) cleaveth unto the dust (Ps. 119:25). (This verse certainly must be taken figuratively. Similarly, Ps. 119:25.)

Jacob was the man whose deepest spiritual encounters happened when he was on a journey, alone and afraid at the dead of night, fleeing from one danger to another. In this parasha, we see him fleeing from Esau and about to meet Laban, a man who would cause him great grief. In the following parasha we see him fleeing in the opposite direction, from Laban to Esau, a meeting that filled him with dread: he was “very afraid and distressed” (Gen. 32:7). Jacob was supremely the lonely man of faith.

Jacob flees to Laban where he encounters more conflict; he is on his way home when he hears that Esau is coming to meet him with a force of four hundred men. In an unusually strong description of emotion the Torah tells us that Jacob was “very frightened and distressed” (Gen. 32:7) – frightened, no doubt, that Esau would try to kill him, and perhaps distressed that his brother’s animosity was not without cause.

It is likely that the very real transformation in Yaakov’s character engenders a new response from his brother. This understanding of Esav’s change of heart dovetails the widely held view that Esav originally brought a war party to attack Yaakov upon his long-delayed return home to Israel. (See Bachya, Seforno et al. on Bereshit 32:7.) According to this approach, the change of heart occurs in Esav sometime between Esav’s going out to confront Yaakov and their actual meeting. Most likely, the wealth and political savvy behind the sophisticated retinue of gifts sent by Yaakov creates doubts in Esav’s mind. Although Esav came with hostile intentions, the gifts do not fit in to the picture he had of Yaakov based on the last time he had contact with him. Yaakov’s unexpected approach forces Esav to reevaluate his position toward his brother. Thus, by the time Esav actually meets Yaakov, he understands that it is no longer Yaakov whom he meets, but rather Yisrael. Consequently, it is his “new” brother who is able to elicit a change in Esav’s hostile stance.

The men of Levi did as Moses had bidden; and some three thousand of the people fell that day.

So each of the troops also lopped off a bough; then they marched behind Abimelech and laid them against the tunnel, and set fire to the tunnel over their heads. Thus all the people (people Or “occupants.”) of the Tower of Shechem also perished, about a thousand men and women.

The messengers returned to Yaakov saying, We came to your brother, to Eisov, and he is also coming to meet you; and there are four hundred men with him.

And four hundred men, warlike leaders with him.

And the messengers returned to Jakob, saying, We came to thy brother, to Esau, and he also cometh to meet thee, and four hundred chief--warriors with him.

And the messengers returned to Jacob and said, We came to your brother Esau, and he is also coming to meet you, and four hundred men are with him. Then Jacob was very afraid and distressed” (Genesis 32:7-8) The verse says: “May only goodness and kindness pursue me all the days of my life” (Psalms 23:6). A person does not always know what is good for him; for who is wise enough to think that they always know what is in their best interest? Sometimes, the goodness even runs after a person. G-d, in His mercy, wants to shine His light, deliverance and success upon him; yet the person has no idea that he would benefit from this thing and be successful, and so he turns around and runs away from what is for his own good. Therefore, with holy inspiration, King David asked on behalf of all Israel, “May only goodness and kindness pursue me.” Even when I don’t have enough insight to accept these things in my life, and, in fact, I run away from them; still, I beg You that they should run after me, until they overtake me, and I welcome them and bring blessing into my life. (This teaching reflects the idea that even apparently negative occurrences are actually for our own good. G-d’s nature is ultimately loving and beneficent, and therefore, even suffering will ultimately be revealed to have been for our benefit. Indeed, Kabbalah teaches that there are many things that can only be repaired through suffering, such as purification from certain sins. In such as case, Divine blessing would only come after the experience of purification. However, the Baal Shem Tov, in his great love for the Jewish people, propounded yet another principle: G-d is all-powerful, and can therefore accomplish the same repair that suffering achieves through loving means. The Baal Shem Tov composed the following prayer that reflects this idea: “I know that even the bad is for my good. However, You are G-d, and not a man, and you can transform the bad to real good, so that even though there won’t be any aspect of bad left, even so, it will be completely for my benefit, so that the necessary repair can come from the good itself.” (See Mishmeret Yitamar, Vayishlach.) This can be understood with a parable taught be the Baal Shem Tov: Once, a simple country villager rebelled against the king. Everyone was sure that he would be caught and sentenced to death. However, the king did something else. As soon as he learnt of the rebellion, he appointed the villager to be mayor of his town. Later, he appointed him to a higher position, and then to an even higher one, until he made him one of the dukes of the land. However, the more he promoted the man, the worse the man felt for having originally rebelled against the king, who showed him so much kindness. This was the king’s intention. For had he punished the man once at first, the man’s pain would not have been as great as that which he felt over a long period of time, in the face of the king’s continual beneficence. Likewise, when a person sins, G-d showers upon him even more grace than before. When the person realizes G-d’s goodness to him, despite his behavior, he is immediately humbled and repents of all that he is doing wrong. (See Otzar Mishle Chasidim, vol. 1, p. 85).) Likutey Torah, Ki Tavo

The messengers returned to Jacob with the report: “We came to your brother Esau, and he is also heading toward you. He has 400 men with him.” And Jacob was very frightened and distressed… (Genesis 32:7-8) It is written: “And like the fear of You, so is Your wrath” (Psalms 90:11). That is, a person should always fear G-d, just as when he is in distress (I.e. in a time of G-d’s wrath.) and he fears G-d greatly. The verse can also be interpreted in reverse. In a time of distress, do not merely be afraid [due to the situation], for it is proper to feel the fear of G-d always. (Even when a person is afraid of a mortal danger, he should realize that the situation is being orchestrated by G-d; thus, it is G-d whom he should fear, not the situation itself.) Likutim Yikarim, p. 4c

"And I have sent these to you to find favor in your eyes” (Genesis 32:5). Later, it repeats, “To find favor in the eyes of my master” (Genesis 32:8). Yaakov was likely truthful, aiming to draw Eisav closer, as the word הגדה implies drawing out, like sinews. Although Eisav could not reach Yaakov's spiritual level, if he found Yaakov’s path appealing and nullified himself to it, he too would achieve rectification. This is the idea behind the gifts, as Rashi explains. Each person must prepare against the evil inclination through appeasement, gifts, and battle, to prevent it from controlling their life. However, one cannot rely solely on personal efforts and must beseech Hashem for mercy to overcome the evil inclination and its tricks, as our sages state: "If Hashem does not help, one cannot prevail" (Kiddushin 30b). The concept of gifts also involves awakening Hashem’s mercy on negative desires, recognizing that everything, even those seemingly disconnected from the divine, belongs to Him and was created for His glory. Thus, one should seek comprehensive rectification, not only personal salvation but also the subjugation of all evil forces.

ויירא יעקב מאד (upon hearing this) “Yaakov was very much afraid;” you may well ask that after Yaakov had been met by angels, as we read at the end of the last portion, and these angels were clearly meant to protect him, what did he have to worry about? This obvious question is answered by our sages by explaining that one of these angels was Michael, Yaakov’s protective angel, whereas the second one was Samael, Esau’s angel. Knowing this, Yaakov had no way of knowing which of these two angels was more powerful. This is why he became very fearful. Yaakov feared that although he had sent a conciliatory message to Esau, he was afraid that through some inadvertent sin he might have committed recently, he might fall victim to his older brother. He was especially conscious of the fact that he had overstayed his time at Lavan for six years in order to amass some money, instead of returning to the land of Canaan and fulfilling the commandment of honouring his father and mother, especially so, seeing that his father was blind. (Based on Bereshit Rabbah 76,2) He therefore did not credit Esau with having friendly intentions. Another exegesis about the words: באנו אל אחיך, ”we have come to your brother;” (but he did not respond with a single word). He only said that he would proceed to meet Yaakov; he did not have to come to him, and the messengers returning added that Esau was accompanied by four hundred men. Esau did say that he would speak with Yaakov personally. Yaakov’s fear resulted from the fact that now he was no wiser than before. He had no clue as to Esau’s real intentions.

ויצר לו, “he was anxious;” the letter י has the vowel tzeyreh underneath it;

ויחץ את העם אשר אתו, “he split up the entourage that was with him;” Yaakov had said to himself: “if Esau should see me fleeing, (instead) I will awaken feelings of hatred within him.”

ויירא יעקב, “Yaakov was greatly afraid;” seeing that Yaakov had had many assurances from G–d, why would he be afraid of the encounter with his brother Esau? He realised –belatedly-that he had erred in staying with Lavan after having completed his 14 years of service, in order to marry. During the years when he had worked to amass material wealth, his brother Esau had performed the commandment of honouring father and mother. He was afraid that he did not have sufficient merits to overcome Esau’s lead in that department. (B’reshit Rabbah 76,2) According to the Midrash, G–d’s promise to protect him, was limited to while he was outside the borders of the Holy Land.

ויצר לו, “he was distressed;” his distress was over his inability to overcome his fear of Esau in spite of the assurances he had received from G–d. (attributed to Harav Eliav hacohen) An alternate interpretation. The commentator agrees with the meaning of the words: ויירא. However, he interprets the word ויצר as referring to his fear when hearing that Esau was on the way with an armed escort planning to kill him. He knew from his mother that although Esau had sworn to await the death of his father before killing Yaakov (Genesis 27,41) he had changed his mind; when he is quoted as referring to G–d as “the G–d of my father Yitzchok,” instead of “the G–d of my father,” that Yitzchok had died in the meantime, (during the 36 years he had been away from home) as G–d does not associate His name with a living person. (Compare B’reshit Rabbah on that verse.)

AND WAS DISTRESSED. This thing distressed him. (According to Filwarg. Others interpret slightly differently.) Va-yetzer (and he was distressed) is in the hifil. (Since va-yetzer is a hifil the word does not mean and he was distressed, but rather, it distressed him. Hence I.E. comments “this thing distressed him”; i.e., his brother’s coming distressed him. Others maintain that va-yetzer is a nifal meaning and he was distressed. Filwarg asks, “If va-yetzer is a hifil why isn’t it vocalized va-yatzer as is the rule with a double root (tzadi, resh, resh is the root of va-yetzer) in the hifil?” He suggests that va-yetzer is irregular. Weiser suggests that perhaps I.E.’s text of the Bible was vocalized va-yatzer. For a discussion of the problems concerning this comment of I.E., see Filwarg, Weiser and Cherez.) It is similar to ve-hetzar (Which is in the hifil.) (and he shall besiege) in and he shall besiege (ve-hetzar) thee (Deut. 28:52).

AND HE DIVIDED. The yad of va-yachatz (and he divided) is vocalized with a pattach because it precedes a guttural. (The root of va-yachatz is chet, tzadi, heh. Va-yachatz is an abridged kal imperfect with a conversive vav. In such cases the yod is vocalized with a chirik. Compare, ve-yifen and va-yiven. Hence I.E.’s comment.) Compare, (va-ya’al) in And Moses went up (va-ya’al moshe) (Ex. 19:20). (Here, too, we have an abridged imperfect with the yod vocalized with a pattach rather than a chirik. The reason is also that it precedes a guttural (the ayin). The root of va-ya’al is ayin, lamed, heh.)

Yaakov was very frightened. When Yaakov realized that he was afraid despite Hashem’s assurance, he reckoned that he was not worthy of miraculous salvation and began preparing naturalistic stratagems instead.

ויירא יעקב, Jacob was afraid, etc. He prepared himself to either kill or be killed. He was very afraid of being killed; he was pained by the possible need to kill Easu in self-defence. This is why the verse mentions מאד, very much, in connection with this fear.

Inasmuch as the angels had warned him of Esau's duplicity, that he would pretend to be brotherly, Jacob was afraid not to prepare himself for war in the event Esau planned to kill him while he was unarmed. On the other hand "it distressed him" that the very fact that their encounter would be an armed one might precipitate a war which Esau had not really intended until he saw Jacob armed. His hatred would be rekindled only because he presumed that Jacob confronted him in a fighting stance when he looked at his weapons. As a result of such considerations Jacob divided his camp; the first camp would display friendliness whereas the second camp would be armed and ready for battle.

ויירא יעקב מאד ויצר לו , “Yaakov was very fearful as well as distressed.” Our sages in Bereshit Rabbah 76,2 comment on this that the word ויירא refers to Yaakov’s fear of being killed, whereas the word ויצר refers to his discomfort at the thought of having to kill Esau in self-defense. Seeing that twenty years earlier G’d had assured him in the dream of the ladder that He would be with him and would protect him, why did he have any reason to be afraid at all? Our sages answer that Yaakov never considered G’d’s promise as ironclad but as subject to his conducting himself as worthy of it. Yaakov worried that he might have committed sins during the last twenty years which had invalidated G’d’s promise to him. This, at any rate is the approach of the Talmud to this problem in Berachot 4. The sages of the Talmud there comment further: “why is there a dot in Psalms 27,13, on the word לולא? David said: לולא האמנתי לראות בטוב ה', “If I had not had the assurance that I would enjoy the goodness of the Lord, etc.” He meant “O Lord, I am certain that You will repay the righteous in the hereafter for the good deeds they have performed on earth. However, I am not at all sure that I will have a share in the hereafter as I may have forfeited my share through sin.” Seeing that David referred to himself as חסיד, “pious,” (compare Psalms 86,20), how could he doubt that he would have a share in the hereafter? Again the sages answer that he was afraid that some sin he had committed would result in his forfeiting his claim to the hereafter. [The dot on the second letter ל in the word לולא is considered as restrictive, as if to say “if nothing contrary to the present condition will occur.” Ed.] Another approach: Yaakov was altogether not concerned about anything happening to himself, personally. After all, he was a recipient of G’d’s promise and he considered this as perfectly adequate. He was concerned about his children, his wives, and the members of his household who had not received such an assurance from G’d. This is the meaning of (verse 8) “he divided up the children (between two camps).” As proof for this interpretation look at the words פן יבא והכני אם על בנים, “lest he come and smite me by killing children with their mother.” He did not say the word והכני, “and strike me,” as an independent statement referring to him personally, as something that he was afraid of for himself. After all, Esau’s quarrel was with Yaakov, not with his wives or children. He was not concerned about himself per se. His only fear was of what might happen to his children and to his wives.

You ought to appreciate that this paragraph contains an explanation of what exactly did happen to Yaakov as a result of his encounter with Esau. There is also a hint of what would be a correct form of relationship between the respective descendants of Esau and Yaakov during the long course of Jewish history. It is worth our while to consider Yaakov’s preparations for his fateful encounter with Esau as something to use as a model for ourselves in our dealings with the descendants of Esau. Basically, Yaakov used a three-pronged approach. 1) He prepared to wage war if it were forced upon him. 2) He prayed to G’d for deliverance. 3) He prepared gifts to soften the mood of his adversary. The first stage of his preparation, mobilising for war, is described in our paragraph in verse eight when the Torah writes that he divided the camp in two to give himself the maximum chance for at least one camp to escape unharmed. He then engaged in prayer when he appealed to G’d, saying (verse 12) “please save me from my brother, from Esau.” The third part of his preparation, i.e.. sending gifts (or bribes if you will), is found in verses 14-21. A great Jewish King, the King Chiskiyah learned from Yaakov when Jerusalem was under siege when he faced Sancheriv, [who during his time was the foremost conqueror of the world who had already liquidated the Northern Kingdom and exiled the Ten Tribes, Ed.]. We read in Kings II 18,15 that Chiskiyah gave all the silver that was in the treasury of the Temple and in his own vaults to Sancheriv in accordance with that King’s demands. He also readied what few forces remained at his disposal for war (Chronicles II 32,6). Finally, he prayed (Kings II 19,15) asking G’d to demonstrate His power to the world at large by saving the Kingdom of Yehudah. We have to act similarly whenever we find ourselves threatened by hostile Gentile forces. However, nowadays when G’d’s displeasure with us has become manifest seeing we are still in exile, we must not provoke war against our enemies as is evident from Song of Songs 2,7 השבעתי אתכם בנות ירושלים וגו', “I have made you take an oath o daughters of Jerusalem, etc.” One opinion in the Talmud Ketuvot 111 understands the oath as an undertaking by Jews in exile not to rebel against the local rulers and try and recapture the land of Israel by force of arms.

ויירא ויצר, the reason why the Torah repeated the emotions Yaakov experienced twice but in different words was to underline how strongly he felt this fear. In Bereshit Rabbah 76,2 these two expressions are described as basically meaning the same thing, the only difference being that the former is intransitive, Yaakov being afraid of being killed, whereas the latter describes a similar fear, but that of having to kill one’s adversary.

ויחץ, Rabbah Chiyah said that in this part of the verse the Torah teaches us prudence. A man must not place all his eggs in one basket.

THEN JACOB WAS GREATLY AFRAID. This was because they told him that Esau had gone forth from his city and was coming to meet Jacob, and moreover, that he took along many men — four hundred. He thus greatly feared for his life, for he said, “He has not taken all these men except for the purpose of waging war against me.” It appears to me in this matter that Esau did not receive the messengers properly and paid them no heed. Perhaps they did not even come before him for he did not at all give permission for them to come before him and speak to him for otherwise, Scripture would have related that Esau questioned them concerning his brother’s welfare and about his circumstances and those of his household and children. [Scripture further would have told how Esau requested] that they convey greetings to Jacob and tell him that he is proceeding towards him to see him, and they would have told it thus to Jacob. Scripture, however, does not narrate that the messengers transmitted a word in Esau’s name. Instead, he [Esau] kept his wrath in his heart, (See Amos 1:11.) and he came with his army for the purpose of doing Jacob evil. Now the messengers had investigated the matter in the camp, and they knew that he was going to meet Jacob. This is the meaning of the word vegam (and moreover) [in the verse, and moreover he goeth to meet thee], for they said, “We came to thy brother Esau, (Verse 7 here.) but he did not answer us a word, and he sent you no greeting, and moreover, he goeth to meet thee with might and an army.” This was why he added fear to his fear, as Scripture says, And Jacob was greatly afraid, and was distressed. And so our Rabbis said that the messengers recognized hatred in him[Esau]. Thus they said: (Bereshith Rabbah 75:7.) “We came to thy brother Esau. You behave towards him like a brother, but he behaves towards you like Esau the villain.” However, in the end, when Esau saw the great honor that Jacob bestowed upon him and how he prostrated himself before him, bowing to the ground seven times (Genesis 33:3.) from the distance until he approached him, his mercy was aroused, and he thought that Jacob is recognizing his birthright and his pre-eminence, as I have explained. (Above, Verse 5.) And with this he was comforted, for the hearts belong to G-d, Who turns them whither He will. (See Proverbs 21:1.)

ויירא יעקב, in his heart; Although he had pretended to his messengers that Esau approached with a large delegation in order to honour him, he did not believe this himself, but he was convinced that Esau’s intentions were hostile.

ויצר, a word derived from the same root as Numbers 25,17 צרור את המדינים, “harass the Midianites.” The construction is not unlike that of the word ותקל in Genesis 16,4 which describes Hagar’s attitude to her mistress after she had become pregnant by Avraham. The word there is derived from the root קלל.

ויחץ, from the root חצה, to divide into half. We find this word in this sense in Numbers 31,42 describing Moses as having divided the booty from the Midianites into two halves.

ויירא...ויצר HE FEARED GREATLY AND WAS DISTRESSED — He was afraid lest he be killed, and he was distressed that he might have to kill someone (Genesis Rabbah 76:2).

Wir können uns sehr wohl in Jakobs Lage versetzen, und müssen dies um so mehr, je bedeutsamer die Begegnung ist, in deren Folge Jakob eine Offenbarung wurde, welche das göttliche Gesetz dem Jakobsvolke zur ewigen Erinnerung in das tägliche Mahl verwebte.

Wie Jakob und Esau hier einander gegenübertraten, so stehen sich bis auf den heutigen Tag Jakob und Esau gegenüber. Jakob: der dienende, arbeitende, sorgenerfüllte, mit Familiengliedern gesegnete Familienvater. Esaw: der "fertige, gemachte" Mensch. Was Jakob trotz des erhaltenen Segens und der erhaltenen Erstgeburt erst durch zwanzig mühevolle Jahre hatte erringen und erkämpfen müssen und nun als das größte Los, als die größte Errungenschaft mit heimbrachte: selbständiger Familienvater sein zu können, das ist andern die von der Wiege an mitgegebene natürlichste Voraussetzung, das hatte Esaw, "der fertige, gemachte" Mensch, schon, als Jakob erst auszog, in vollem Maße besessen; und während Jakob mit seiner Arbeit das Glück errang, Familienvater zu sein, war Esau inzwischen eine politische Größe, war Volks-Heerführer, ein אלוף mit seinen Reisigen geworden. So der äußere Gegensatz des ,"Fersenhalters" und des "Gemachten".

Zwei Prinzipien sinds, die sich in Jakob und Esau begegnen und deren Kampf und Sieg die Weltgeschichte bedeutet. Das menschlich beglückende und beglückte Familienleben in Jakob, der Glanz politischer Macht und Größe in Esau. Jahrtausende herab gilts dem Kampfe: ob es genüge, Mensch zu sein, und alle soziale und politische Macht und Gestaltung nur Wert habe als Mittel, dieses Höheziel aller Menschenbestrebungen zu erreichen, oder ob alles Menschliche im Menschen, Haus und Familienleben, nur da sei, um den Trophäen der Politik etc. etc. zum Unterwurf zu dienen.

Und wie ganz anders ist Jakob dem Esau gegenüber, als eben dem Laban. Wir erkennen, welche Kraft das Bewusstsein der Unschuld gibt, und welch ein drückendes Gefühl selbst auch nur aus dem Anschein einer Verschuldung erwächst. Zwanzig Jahre Kampf gegen unschuldig zu erleidendes Unrecht schlagen nicht so nieder, als eine Minute einem Menschen gegenüber, von dem wir wissen, daß er sich durch uns gekränkt fühlen muss und die Motive, die uns, wenn auch nicht rechtfertigen, doch entschuldigen können, gar nicht einzusehen vermag!

Jakob fürchtete, obgleich ihn die Schutz zusagende Gottesverheißung geleitete; מכאן, bemerkt das lehrende Wort der Weisen, שאין הבטחה לצדיקים בע"הז, es gibt keine unbedingte Zusicherung dem Frommen in diesem Leben. Eine jede ist durch fortdauernde Untadelhaftigkeit bedingt, eine jede kann in jedem Augenblick durch einen Fehltritt verscherzt werden; שמא יגרום החטא, das ist die Besorgnis, die aus der Brust der erwähltesten Frommen nie weicht. — ויֵצר לו — ist der Form nach von יצר nicht von צרך oder צור, dem gewöhnlichen Ausdruck für Not und Bedrängnis. יצר das verstärkte יסר, binden, heißt: bilden, formen. Alles Bilden ist ein Beschränken des Stoffes in ein durch den Zweck gegebenes Maß. Sind doch diese Begriffe so verwandt, daß wir auch bilden durch צור ausgedrückt finden: ויצר אותו בחרט. Schmot 32, 4 und צורָה geradezu: Form heißt. Vielleicht ist es ein Unterschied, ob Not durch צור oder durch יצר ausgedrückt wird. צר ist die äußere Beschränkung unseres Kreises, so daß wir uns nicht mehr frei bewegen können. Sie lässt unser inneres Wesen unangetastet. Ihr Gegensatz ist מרחב, die Weite. יצר aber wäre eine solche beengende Gestaltung der Verhältnisse, daß wir ihrer Obmacht als völlig willenloser Stoff zur Beute fallen. Sie gewinnen eine solche Obermacht über uns, daß sie aus uns machen können, was sie wollen. In solcher Lage fühlte sich Jakob damals Esau gegenüber, und das ist die Lage, in der wir uns Jahrhunderte herab den Esauvölkern gegenüber befanden. Es ist das jener Zustand, den die Galutverkündung חמת קרי (Wajikra 26, 28) "Wüten des Zufalls"; nennt, daß unser Heil, unser Leben, unser Fortkommen nirgends das Beabsichtigte, Maßgebende war, sondern sich den Zwecken aller Übrigen als das Unberechtigte hingeben und sich mit dem begnügen musste, was als Abhub von der Glückstafel des andern uns zufällig zufiel. ויצר לו sagte demnach: Jakob fühlte, daß er der Willkür des an der Spitze einer bewaffneten Macht gegen ihn heranziehenden Esau völlig preisgegeben sei, und, um doch etwas zu retten — teilte er. So war auch unsere Zerstreuung im Galut das Mittel unserer Erhaltung und Rettung. Nie und nirgends konnte uns Esaus Schwert auf einmal erreichen. Während wir am Rhein bluteten, waren unsere Brüder im Sklavenreiche glücklich, und umgekehrt. צרקה עשה ה"בה לישראל שפזרן לבין האומות (Pesachim 87b). Dasselbe tat Jakob im Drange der Not.

ויירא lest he be killed. You might ask: Had Hashem not promised him when he left his father’s house, “And I will bring you back to this land” (28:15)? The Gemara (Berachos 4a, Sanhedrin 98b) answers: [He feared that] sin might cause [the promise not to be fulfilled]. Another answer: The promise was only, “And I will bring you back to this land,” meaning to Eretz Yisrael, but not to his father’s house. See Re’m, R. Noson, Gur Aryeh and Minchas Yaakov.

ויצר לו that he might kill others. [Question: Why did this distress him?] The answer is: Yaakov feared he might kill Eisov, and Yitzchok loved Eisov and considered him a good person. It would pain Yitzchok greatly and bring him to curse Yaakov. (Midrash Tanchuma) An alternative answer: Yaakov surely did not fear killing Eisov, for it says in Sanhedrin 72a: “If someone comes to kill you, kill him first.” Rather, Yaakov feared that he might kill Eisov’s men, who came to kill not Yaakov but Yaakov’s men. Only Eisov came to kill Yaakov. Indeed, Eisov’s men would be attacking Yaakov’s men, and one may save the attacked even by taking the attacker’s life. But if injuring the attacker’s limb would suffice to save the one being attacked, then for killing the attacker [instead of just injuring him] one is liable for the death penalty. Thus, Yaakov feared he might kill them in the confusion of war even where injuring a limb would suffice. Some ask: Why did Yaakov fear being killed? Eisov said, “When the mourning days for my father approach, I will kill my brother Yaakov” (27:41), and Yitzchok was still alive. A further question: Why did Eisov send Elifaz to kill Yaakov [at the time that Yitzchok was alive]? It seems the answer is: When Eisov said he will not kill Yaakov while his father is alive, this applied only if Yaakov was with Yitzchok. But if he was elsewhere, Eisov would kill him. See Minchas Yaakov.

He said to his traveling companions, or to himself: If Esau will come to wage war upon the one camp, and smite it, we may not be capable of defending ourselves; however, at least the remaining camp will escape; it will be spared.

ויירא יעקב, “Yaakov was afraid (when he heard this). He worried that the merit of Esau having practiced the commandment of honouring father and mother during the 35 years when Yaakov had not been able to do this, would give him an edge in any hostile confrontation.

“And four hundred men with him” [32:8]. Four hundred men went with Esau.

“Jacob was greatly frightened and anxious” [32:8]. Jacob was very frightened that they should not kill him and he was also afraid that he should not kill other people, as Rashi writes. (Rashi, Genesis, 32:8.) Bahya writes that Jacob was afraid of Esau and he was afraid of Esau’s guardian angel. (Bahya, Genesis, 32:7.) Hizkuni also writes: why was Jacob afraid? There were angels to protect him. The explanation is that the angels who were there, one was Michael, and the other one was Samael, the evil one, the guardian angel of Esau. That is why Jacob was very afraid. (Hizkuni, Genesis, 32:8.) Ibn Shuaib and Toldot Yizhak write. Jacob was afraid that he would be killed, and he was also pained that Esau was coming to kill him. This means that my father must have died. Esau had said that when his father would die, he would kill Jacob. Jacob was pained that he did not honor his father, while Esau had honored his father greatly. (Ibn Shuaib, Derashot, I; 67; Toldot Yizhak, Genesis, 32:7.) Toldot Yizhak asks a question. Why does the verse say, “Jacob was greatly frightened” [32:8]? This means, Jacob was very afraid that they would kill him. Afterwards, it says, “he was afraid” [32:8], and it is not written, “he was very afraid.” He was sad that he would kill strangers. The explanation is that Jacob said: if I will kill strangers, then the sin is not so great as the Talmud says, “if someone comes to kill you, rise up and kill him first.” (B. Sanhedrin, 72a.) This means, if someone comes to kill you rise up and kill him first. Therefore, it is written, “Jacob was greatly frightened” [32:8]. That is to say, he was very afraid that he would be killed. “He was afraid,” he was afraid that he would kill others, but it is not written “greatly” that he was very afraid to kill others. (Toldot Yizhak, Genesis, 32:7.)

(1+2+3) Since Balak had been aware of how Israel had tricked the Canaanites into confrontation after having appeared to sidestep Edom and Moab, his people were divided in their view of the Israelites. Some were afraid that Israel's tactics were designed to destroy Moab eventually. Of them the Torah says "vayagar, it was afraid. The other group was concerned about the encirclement that was taking place and that would eventually change the neighbouring countries. Balak "saw" the division amongst his subjects. Since Midian as one of Moab's neighbours would be the first country vitally affected by the Israelites' presence in that region, they were invited as allies. The message to Bileam telling him of the facts, especially the miracle that Israel had managed to escape from Egypt, made the request particularly urgent. Describing the apparent hopelessness of defeating Israel by warfare alone, Balak depicts the huge masses of people, suggesting by the use of the words "I" and "we" in the same sentence that possibly, through combined efforts of Bileam's curses and warriors led by Balak, Israel could be defeated. The reference to Bileam's ability to confer blessings, indicated that Balak was desirous of obtaining those blessings for his own people at the same time. Alternately, perhaps he committed a Freudian slip having reference to the blessings which Bileam would in fact bestow on the Jewish people, instead of curses. The reason that Balak's messengers took the magicians' instruments with them was to test the sincerity of Bileam. Our sages teach that the difference between the real prophet and the charlatan, the pretender lies in the former's ability to communicate the word of G'd at any time, whereas the pretender must wait for certain horoscopic constellations to appear in the correct correlation to each other. The ability of Bileam to respond immediately, would indicate that his response was genuine, was the word of G'd. As soon as Bileam asked the messengers to stay overnight till he could consult G'd, they realised that the undertaking did not meet with G'ds approval. This is why the elders of Midian, who were familiar with Bileam's mode of operation, did not even bother to wait. Only the Moabite elders stayed overnight, kessem, the magician's tool was the infallible instrument then, by means of which one could gauge G'ds real attitude as revealed by Bileam. That is why the elders needed the instrument, not Bileam. (4) Of all the improper enquiries that can be addressed to G'd, there is hardly one that could be more offensive than the request to commit an obviously criminal act and expect Divine blessing for such an act. If one were to ask a Rabbi's approval for commission of an act of adultery, surely this would be an insult to the Rabbi. If the questioner himself is known to be well versed in Jewish law, the insult would be even greater. Surely the first sin of Bileam consisted in asking G'd to curse a people so obviously His favourites. The very notion that G'd would undo all that He had done for that nation in order to enable Bileam to earn a fat fee from Balak is culpable. Therefore G'ds first reply was "what kind of people have come to you?" When Bileam uses Balak's terminology of describing the Jewish people, he adds insult to injury. Even though in the mouth of Balak, the descripition of the Jewish people is far from flattering, and Moab, owing its very existence to the patriarch of the Jewish people should have had every reason to refer to them with respect, Balak, who thought he had reason to fear them, looked at them from a distorted point of view. Bileam however, had no such excuse. In referring to G'ds chosen people in such derogatory terms, he made himself even more culpable than by his audacity in approaching G'd on the subject altogether. In keeping with his supposed stature, he should have categorically refused to involve his prophetic powers in such an undertaking. When the Talmud Shabbat 104, teaches that whoever wants to heap impurity upon himself is given an opportunity to do so, the question "who are the people that have come to you?" illustrates that dictum. Surely G'd had been aware who the people were, but Bileam deserved to enmesh himself more deeply in his sinful quest. The Jewish people to whom the term Adam applies, (chapter 3 essay 8) certainly deserves better of Bileam. Bileam seems at pains to deny the Jewish people's claim to four characteristics. 1) He refers to the Jewish people as nameless, describes them merely as " the people who came out of Egypt"; he makes it appear as if this people did not even qualify for a name of its own. 2) In referring to the Jewish people's departure from Egypt, Bileam seems intent to deny that G'd had played any role in that exodus. This is why he is made to emphasize later who it was that took Israel out of Egypt. "The Lord who took them out of Egypt." (Numbers 23,22-3. 3) He refers to Israel as "covering the earth," indicating that Israel lacks orderliness, and is comparable to a horde of wild beasts. Therefore, he is made to pay tribute to the civil and moral manner in which Israel has set up camp. ("How beautiful are thy tents" Numbers 24, 5) 4) In wishing to curse the Jewish nation, he denies them the basic distinction of having been made "in the image of G'd," an attribute that applies to all human beings and is rooted in the dominion G'd has granted man over the animal kingdom. To atone for this insult, he is forced later to prophesy that this very nation will produce the Messiah who will exercise dominion over all of mankind. Haman had also begun to denigrate the Jewish people by referring to them as being nameless. (Esther 3,8) Bileam has to atone for this subsequently, by referring to Israel by both its names, i.e. Israel and Jacob. Notwithstanding any of the above, G'ds reply to Bileam in this instance was very civil. "Do not go with them, do not curse this nation which is blessed." G'd is trying to tell Bileam that to accompany these people is improper, regardless of the purpose of the mission. In his wickedness, Bileam relates only part of G'ds reply, namely the part about not being allowed to go. The part about the futility of the undertaking he withheld. Understandably, this led the elders of Moab to believe that Bileam's refusal was motivated by considerations other than Divine opposition. (5+6) When, upon arrival of a more distinguished set of emissaries, they reproach him by saying "do not hold back in coming to me," Bileam has the audacity to ask G'd about the same undertaking a second time. G'd in His anger, answers him in such a manner that he will be embarassed publicly when he does go with them. The ambiguous nature of G'ds reply was designed to encourage him to go, in order that he humiliate himself in front of the princes from whom he was seeking honour and glory. When G'd in His reply said "if these men came to call you, go with them, only the word I speak to you you may do," (instead of "you may say") this gave Bileam leeway to think that he still possessed freedom of expression. When Bileam tried to use this apparent loophole in G'ds instructions, G'd became angry and sent His angel to intercept him. The three stoppages and beatings administered to Bileam's she-ass demonstrated clearly the nature of Bileam's sin and his subsequent chastisement. The first time the angel positions himself in such a manner that he could be bypassed without great exertion. Bileam should have refused the request by Balak's messengers. Instead, he chose to circumvent the will of G'd. The ass does likewise, arousing Bileam's anger. He strikes her, but not too severely. Balak too, when he hears Bileam bless Israel the first time instead of cursing it, admonishes Bileam when he says "I have called you to curse my enemies and you have seen fit to bless them." The second time the angel positions himself in a narrow passage, leaving the she-ass no way to pass him without hurting the rider in the process. This arouses more anger in Bileam, he strikes her again, presumably harder than the first time. This corresponds to Bileam's second sin, when he encouraged the elders of Moab to think G'd might change His mind in favour of the planned mission. Balak gives Bileam a tongue lashing by saying "if you cannot curse, at least do not bless." Bileam is forced to admit that he is quite powerless in the matter, and has to do what G'd says to him. The final confrontation between the angel and the she-ass is such that the latter cannot proceed against the angel without incurring death. Therefore, she lies down, the greatest protest imaginable against her master. Bileam reacts violently, striking her with a rod this time. In the ensuing dialogue between the she-ass and her master, Bileam is made to acknowledge that his longstanding and intimate knowledge of the she-ass's behaviour should have alerted him to the fact that only an unusual set of circumstances could have accounted for such a radical change in the behaviour of an animal whose primary function it was to serve as transportation for her master. Similarly, Bileam had reached the stage where he had to refuse Balak's request without even double checking with G'd whether it still pleased Him to bless Israel. When Balak became aware of this outright refusal of Bileam even to try to carry out the task he had been hired for, Balak sends him home in disgust. Bileam's humiliation is thus complete and corresponds to the manner in which he who had been privileged to enjoy visions other mortals had not been granted to see, had nevertheless rebelled against G'd. (6) The angel too had remonstrated with Bileam about his having struck the she-ass three times. Bileam who had accused the she-ass of having humiliated him, had himself been guilty of trying to manipulate G'd three times, and thus to humiliate Him. His punishment therefore fits his crime. When the angel finally becomes visible to Bileam, the latter admitting his sin, he volunteers to go home. Now, however, he has to carry on, in order to suffer public humiliation not only in the presence of the elders of Moab. Those elders, seeing that Bileam could not even control his she-ass, surely had developed their own opinion of the effectiveness of a man like this against the Jewish nation. The thrust of the she-ass's argument was that Bileam of all people should not have condemned her conduct without examination of the circumstances. He had known her long enough. Similarly, Bileam's longstanding familiarity with the ways of G'd, should have prevented him from accepting an assignment so obviously at variance with the friendship for Israel G'd had revealed in His relationship with that nation. If indeed, Bileam refers to himself as the shetum ha-ayin, the one who sees on one eye, he may well be referring to his lack of vision in a belated recognition of his own humble stature and lack of insight. His eyes were opened only after he had displayed blindness. This is the meaning of the words nofel u-gluy eynayim, "after he had fallen, his eyes were opened." (Numbers 24,4) Bileam, in acknowledging that he had sinned because he had been unaware of the angel's presence, acknowledges that ignorance itself can be sinful. If someone strikes his parents because he is unaware of a statute fordidding such an act, he cannot plead innocence, since it was up to him to realise that such conduct is intolerable in the eyes of the law. Similarly, a man of the intellectual stature of Bileam could not plead ignorance as an excuse, and should have been alerted by the animal's strange behaviour. The reason the animal itself did not disclose the presence of the angel, has been discussed in chapter ten. In chapter twenty one we have discussed why Bileam had chosen to ride a she-ass. (8) Now that Bileam had received an inkling of what was likely to be in store for him,- private as well as public humiliation-, he tries to back out and offers to go home to save himself further disgrace. But at this point the angel orders him to proceed and to travel with the messengers until he will have played the part that G'd had assigned to him. (Perhaps the use of the word im, describes the relationship with the messengers, underlining that he is now captive for the purpose of this mission) (9) The phrasing of the instruction "only what I tell you, you can say" (Numbers 22,35) robs Bileam even of the freedom of speech which he had previously thought he still possessed, when G'd had restricted him only with the words "it you must do." When he arrived in Moab, Bileam felt obligated to acquaint Balak with his impotence, and he downgrades the value of anything he may say beforehand, by explaining that he is acting under Heavenly compulsion. It appears that Balak had not wanted him to come to him, but rather to proceed towards Israel and curse that nation. Balak's request, (22,17) "do not hold back walking elay, means "on my behalf" rather than "towards me." Balak had meant to convey that he would compensate Bileam handsomely even if the latter never came to Moab, but would merely curse Israel from a suitable vantage point. Balak tries to forestall Bileam coming to the capital of Moab. Bileam stresses that even though he had "arrived" i.e. come, he did not "go." He is trying to tell Balak that his appearance is due only to coercion from on high. Whereas previously Bileam had been willing to "go" without "doing" anything of substance, now he was not even in a position to "say" something of his own free will. ("I am not even able to speak" 22,38) Whereas G'd had only forbidden action, the angel even forbade speech. Thus the angel is not merely repeating G'ds previous instructions. In spite of all this, resourceful Bileam proceeds to emulate Israel's sacrificial rites, when he builds seven altars and offers only pure animals, hoping that if this does not advance his cause, at least it will not hinder it. When he expresses the hope that "perhaps the Lord will meet with me,” (23,3) he admits that he can never be sure of establishing communication with G'd He is quite unlike Moses of whom the expression "he called" is always used. The one and only time G'd had in fact communicated with Bileam directly, is carefully described as vayikor, as a kind of "happening." Even this happening never seems to have occurred again. Bileam now had to employ his prophetic insights to compensate for his derogatory references to Israel previously. Instead of allowing Israel to remain nameless, he now uses both the term "Israel" and "Jacob" to describe it. (10) He confesses that Balak had dragged him down from what once had been a position of lofty grandeur. (23,7) He accords Balak his full title "king of Moab," not as previously. When Bileam says "how can I curse when G'd has not cursed?" he acknowledges that he had not had any business asking G'd about such a mission. Conversely, when David suffered curses at the hands of Shimi ben Geyrah, (Samuel II 16,8) the former could not believe that Shimi could have done so except if he had been so instructed by G'd. Once David became aware that he had been giving Shimi too much credit for having acted morally, he told his son Solomon how to deal with Shimi when the time would be ripe. Bileam now proceeds to extol Israel's virtues. "I view as towering higher than rocks;" (23,9) "they are in a world apart from others, a nation that dwells in isolated splendour."

RELIGIOUS FEAR And yet fear afflicts the greatest. We recall the words in which the Torah describes Jacob, anticipating his meeting with Esau. “Jacob was very afraid and distressed.” (Genesis 32:8.) Rabbinic interpretation caught the fateful dilemma that lay behind these words. “He was very afraid, that he might be killed. He was distressed, that he might have to kill.” (Tanchuma, Genesis Rabbah and Rashi ad loc.) Jacob experienced physical fear that he might be overcome by Esau. But he experienced ethical fear also: that in overcoming Esau he might be forced to act like Esau. There are some victories that, in a spiritual sense, are a defeat.

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, "Jacob was greatly afraid and distressed" (Beresheet 32:8). As a result, he divided the holy nation in exile into three parts, as it is written: "And he put the handmaids and their children foremost" (Beresheet 33:2). At first in the exile of Edom, "and Leah and her children after, and Rachel and Joseph last of all." Because he saw their eventual poverty and suffering, (he prayed for them): "So that I come back to my father's house in peace" (Beresheet 28:21). (He prayed): "And will give me bread to eat, and clothing to wear" (Ibid.)

[2] Another interpretation: "A Song of Ascents. I lift up my eyes to the mountains..." (Psalms 121:1) This refers to the time when Jacob fled from Laban, and he went and settled in the mountains. Laban pursued him and caught up with him, as it says, "And Laban caught up with Jacob, and Jacob pitched his tent on the mountain" (Genesis 31:25). Laban intended to kill Jacob, as Moses says, "An Aramean sought to destroy my father" (Deuteronomy 26:5). And who was that Aramean but Laban, who sought to destroy our forefather Jacob? Jacob began saying, "I lift up my eyes to the mountains," and God apparently revealed Himself to the wicked Laban and made himself Laban's emissary in order to fulfill Jacob's needs, as it says, "And God came to Laban...and did not permit him to harm him [Jacob]" (Genesis 31:24). And Jacob was later afraid of Esau, as it says, "And Jacob was greatly afraid" (Genesis 32:8). He said, "Whoever saved you from Laban will save you from me," as it says, "Happy are you, O Israel! Who is like you, a people saved by the Lord..." (Deuteronomy 33:29).

“They turned and ascended via the Bashan, and Og king of Bashan emerged against them, he and his entire people, to the battle at Edre’i” (Numbers 21:33). “They turned [vayifnu] and ascended” – some say that they waged the war with Siḥon in Elul. They performed the festival [of Sukkot] in Tishrei, and the war with Og was after the festival, just as it says: “You shall turn [ufanita] in the morning and go to your tents” (Deuteronomy 16:7). “Og king of Bashan emerged” – as the Holy One blessed be He assembled them [the army of Og] before them to deliver them into their hand. “The Lord said to Moses: Do not fear him, for I have delivered him into your hand, him and his entire people and his land; and you shall do to him as you did to Siḥon king of the Emorites, who resides in Ḥeshbon” (Numbers 21:34). “The Lord said to Moses: Do not fear him, for I have delivered him into your hand” – this is what the verse said: “Happy is a person who is always afraid” (Proverbs 28:14). That is the attribute of the righteous; even though the Holy One blessed be He promises them, they do not divest themselves of fear. Likewise with Jacob: “Jacob was afraid” (Genesis 32:8) – why was he afraid? He said: ‘Perhaps I was sullied with something while at Laban’s, and it is written: “He shall not see a shameful matter in you, and turn from behind you” (Deuteronomy 23:15) – and the Holy One blessed be He would have forsaken me.’ Moses, too, like his patriarch, grasped fear. Why was he afraid? He said: ‘Perhaps Israel committed a trespass in the war with Siḥon, or were sullied with transgression.’ The Holy One blessed be He said to him: “Do not fear” – they all completed their acquisitions justly. “Do not fear him” – as no mighty warrior had stood in the world who was tougher than he, as it is stated: “As only Og king of the Bashan remained from the rest of the Refaim” (Deuteronomy 3:11). He remained from the mighty warriors killed by Amrafel and his allies, as it is stated: “They smote the Refaim at Ashterot Karnayim” (Genesis 14:5), and this is their remnant, like olives that remain among the pomace, as it is stated: “The survivor came and told Abram the Hebrew; and he was dwelling on the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13) – this is Og, and it depicts him as a remnant, as it is stated: “From the rest of the Refaim.” His intention was that Abram go out and be killed. The Holy One blessed be He granted him the reward of his legs, (The reward for his effort to come and report to Abram what had befallen Lot.) and he lived all those years. But He collected from him, as he fell by the hand of his descendants. When Moses came to wage war with him, he feared him. He said: ‘I am one hundred and twenty years old, and this one is more than five hundred. If he did not have merit, he would not have lived all these years.’ The Holy One blessed be He said to him: “Do not fear him, for I have delivered him into your hand” – kill him by your hand. “You shall do to him as you did to Siḥon…” – “We destroyed [vanaḥarem] (The term ḥerem can mean destroyed or proscribed.) them, [as we did to Siḥon]” (Deuteronomy 3:6). But is it not written: “But all the animals, and the spoils of the cities, we looted for ourselves” (Deuteronomy 3:7)? It is, rather, that they proscribed [heḥerimu] the corpses, to derive no benefit from them. “They smote him, his sons [banav], [and his entire people]” (Numbers 21:35) – “his son [beno]” is written, (In our version of the Bible banav is written (see Minḥat Shai, Bemidbar 21:35).) as he had a son tougher than he was. The Holy One blessed be He said to Israel: ‘In this world, you eradicate the nations a little at a time, but in the future, I will eliminate them all at once,’ as it is stated: “Nations will be burnings of lime, cut thorns ignited with fire” (Isaiah 33:12).

“God's angel then stood on a narrow path through the vineyards, a fence on this side and a fence on that side” (Numbers 22:24). “The donkey turned from the road, and went” (Numbers 22:23) – this wicked one is going to curse an entire nation that has not wronged him, and strikes his donkey so that it will not go into the field, and it is written: “The angel of the Lord stood on a narrow path through the vineyards” (Numbers 22:24). Could he not have gone after him? (Why did the angel need to conceal himself in ambush rather than confronting Bilam directly?) Rather, this is the attribute of the Holy One blessed be He. A flesh-and-blood king sends an executioner to kill a person, the executioner follows him for many days. The one who incurred liability for death eats and drinks, and the executioner follows him relentlessly from place to place. But before the Holy One blessed be He, it is not so. The executioner stands in his place, and one who incurred liability for death comes to him on foot. So that the angel would not be troubled to go after Bilam, he preceded him to the road. “The angel of the Lord stood on a narrow path [bemishol] [through the vineyards]” – He said to him: ‘Are the vineyards (Israel is likened to God’s vineyard (Song of Songs 7:13).) sold like foxes [shualim]?’ (Based on Song of Songs 2:15. Do you think that you will be able to ruin the vineyards in exchange for the money you received?) “A fence on this side [mizeh] and a fence on that side [mizeh]” – you will be unable to overcome them, as in their hands are: “Tablets inscribed on both their sides; from this side [mizeh] and from that side [umizeh] they were inscribed” (Exodus 32:15). “The donkey saw the angel of the Lord, and it was pressed to the wall, and it pressed Bilam's foot against the wall, and he carried on striking it” (Numbers 22:25) “The angel of the Lord moved forward, and stood in a narrow place, where there was no way to turn right or left” (Numbers 22:26). “The donkey saw the angel of the Lord, and it was pressed to the wall…. The angel of the Lord continued passing” – what did he see that led him to precede him three times, before he appeared to him? He [the angel] showed him the signs of the patriarchs. Initially, there was space on this side, and from that side, “and the donkey turned from the road, and went” (Numbers 22:23). In the second, there was space to move only to one side. In the third, “there was no way to turn right or left.” What were these signs? If he sought to curse the descendants of Abraham, he would find from this side and from that side the descendants of Ishmael and the descendants of Ketura. If he sought to curse the descendants of Isaac, he would find the descendants of Esau on one side, “it was pressed to the wall.” The descendants of Jacob, he found no dross in them. That is why it said in the third: “In a narrow [tzar] place” – this is Jacob, as it is written: “Jacob was very frightened and distressed [vayetzer]” (Genesis 32:8). “Where there was no way to turn right or left” – as there is no dross in any of his descendants. “The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff” (Numbers 22:27). “The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff [bamakel]” (The word makleh means demeans (see Deuteronomy 27:16).) – due to the humiliation with which it humiliated him. “The Lord opened the mouth of the donkey, and it said to Bilam: What did I do to you, that you struck me these three times?” (Numbers 22:28). “The Lord opened the mouth of the donkey” – to inform him that the mouth and the tongue are in His control. If he seeks to curse, his mouth is in His control. “It said to Bilam: What did I do to you that you struck me these three times [regalim]?” – it alluded to him: You are seeking to uproot a nation that celebrates three pilgrimage festivals [regalim]. “Bilam said to the donkey: Because you abused me; had there been a sword in my hand, I would have killed you now” (Numbers 22:29). “Bilam said to the donkey: Because you abused [hitalalt] me.” Even though he speaks in the holy tongue, the language of an idolater is despicable. (The choice of the word hitalalt has connotations of sexual abuse, as in Judges 19:25, in the context of the concubine in Giva.) “Had there been a sword in my hand” – this is analogous to a doctor who comes to cure one bitten by a snake with his tongue. (By use of a spell.) On the way, he saw a certain gecko and began seeking a rod to kill it. They said to him: 'This one you are unable to overcome, how did you come to cure one bitten by a snake with your tongue?' So, the donkey said to Bilam: 'You are unable to kill me unless you have a sword in your hand. How do you seek to uproot an entire nation?' He was silent and did not find an answer. The princes of Moav began wondering, as they witnessed a miracle without precedent in the world. “The donkey said to Bilam: Am I not your donkey, that you have ridden upon me from your start until this day? Have I made it a habit to do thus to you? He said: No” (Numbers 22:30). Some say that he said to them: 'It is not mine.' It responded to him: “Am I not your donkey that you have ridden upon me from your start until this day?” You learn that he was not elderly, as the donkey was older than he was. “Have I made it a habit to do thus to you?” Once it spoke, it died, so they would not be saying: ‘This is the one that spoke,’ and render it an object of worship. Another matter, “have I made it a habit to do thus to you?” The Holy One blessed be He spared the honor of that wicked one, so they would not say: ‘This is the one that dismissed Bilam.’ If the Holy One blessed be He spares the honor of the wicked, it goes without saying regarding the honor of the righteous. Likewise it says: “And a woman who shall approach to any animal to mate with her, you shall kill the woman and the animal” (Leviticus 20:16), so they will not say: ‘This is the animal by means of which so-and-so woman was put to death.’ This is to inform you that the Holy One blessed be He spares the honor of people, knows their needs, and sealed the mouth of the animal. Were it to speak, one would be unable to subjugate it and withstand it, as this is the dumbest of the animals and the wisest of the wise men. When it spoke, he was unable to withstand it.

Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua (Joshua was from the tribe of Ephraim, who was Joseph's son.) weakened Amalek and its people by sword” (Exodus 17:13). Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16). “And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41). “Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7). What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him. When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”

“Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). “Jacob was very frightened and distressed” – Rabbi Pinḥas in the name of Rabbi Reuven: The Holy One blessed be He made a promise to two people, but they were afraid; the chosen of the patriarchs, and the chosen of the prophets. The chosen of the patriarchs – this is Jacob, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4). The Holy One blessed be He said to him: “Behold, I am with you” (Genesis 28:15), but ultimately he was afraid, as it is stated: “Jacob was…frightened.” The chosen of the prophets – this is Moses, as it is stated; “Were it not for Moses, His chosen” (Psalms 106:23). The Holy One blessed be He said to him: “For I will be with you” (Exodus 3:12), but ultimately, he was afraid: “The Lord said to Moses: Do not fear him” (Numbers 21:34). He says: ‘Do not fear’ only to one who is afraid. Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Israel would have been worthy of elimination in the days of Haman, had they not based their mindset on the mindset of their ancestor. (The midrash states that in the days of Haman, the Jews should not have been terrified, since they had already been given a Divine promise that the Jewish people would not be eliminated. However, since this mindset of fearing annihilation despite a Divine promise existed already, with Jacob, it was forgiveable.) They said: ‘If our patriarch Jacob, to whom the Holy One blessed be He promised and said: “Behold, I am with you,” (Genesis 28:15) was afraid, we, all the more so.’ That is what the prophet criticizes Israel: “You forgot the Lord your Maker, who spread the heavens and laid the foundation of the earth” (Isaiah 51:13). He said to them: ‘You have forgotten what He said to you: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did]” (Jeremiah 31:36) – if you see the heavens fall and the earth collapse. (Just as the heavens cannot be measured and the foundations of the earth probed, so I will never spurn you.) Should you not have learned from the spread of the heavens and the earth? (You should have learned from the fact that the heaven and earth did not collapse, but rather, the heavens remained spread over the earth.) Instead, “you feared continuously all day”’ (Isaiah 51:13).

Another matter, “Jacob was very frightened and distressed” – Rabbi Yehuda ben Rabbi Ilai said: The fright and the distress are not the same. (It would have been enough to write one of them. One who fears, is in distress.) Rather, he was frightened lest he kill, and distressed lest he be killed. He said: ‘If he overcomes me, he will kill me, and if I overcome him, I will kill him.’ That is: He was frightened lest he kill, and distressed lest he be killed. He said: ‘All these years, he [Esau] has been residing in the Land of Israel; say that he comes against me (Maybe he will be able to overcome me.) by virtue of his residence in the Land of Israel. All these years, he has been residing and honoring his parents; say that he comes against me by virtue of his honoring father and mother, as so he said: “The days of mourning for my father will approach” (Genesis 27:41). Say that this old man died and he will come against me to kill me.’ (This is another explanation for the distress of Jacob. The fear was of Esau, the distress was from the thought that maybe his father had died.) Rabbi Yehuda ben Rabbi Simon said: This is what the Holy One blessed be He said to him: “Return to the land of your fathers, to the land of your birth” (Genesis 31:3). Say that the stipulations (The stipulations that Jacob made when he departed for Padan Aram. See Genesis 28:20–22.) were until here: “And He will protect me on this path” (Genesis 28:20), and not beyond that. (Maybe the promise for protection ended when he reached the land of his fathers.) Rabbi Yudan said: The Omnipresent said to him: “Return to the land of your fathers,” but nevertheless, “Jacob was very frightened”? Rather, from here [we learn] that there is no promise to the righteous in this world. (Promises made are conditional on righteous behavior, thus the righteous may fear that they have sinned in such a way that they have lost the guarantee of protection that they received (Etz Yosef).) Rav Huna said in the name of Rabbi Aḥa: “Behold, I am with you” (Genesis 28:15); “if God will be with me”? (Genesis 28:20). Rather, from here [we learn] that there is no promise to the righteous in this world. Rav Huna said in the name of Rabbi Aḥa: “He said: For I will be with you” (Exodus 3:12) and nothing evil will harm you, (This is implied by the fact that God said that He would be with Moses.) and it is written: “It was on the way, in the lodging, [the Lord encountered him and sought to kill him]” (Exodus 4:24). Rather, there is no promise to the righteous in this world. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: “Benayahu son of Yehoyada answered the king and said: “Amen; and so may the Lord, God of my lord the king, say” (I Kings 1:36). (This was said in responsed to David's decree to anoint Solomon as king.) But is it not already stated: “Behold, a son is born to you, he will be a man of rest” (I Chronicles 22:9) (The son mentioned in the verse is Solomon.) – rather, he said: ‘Many adversaries may arise from here to Giḥon.’

“He divided the people” – the Torah taught you proper conduct; that a person should not place all his property in one corner. From whom do you learn this? It is from Jacob, as it is stated: “He divided the people…” Likewise it says: “And hid them, fifty men to a cave” (I Kings 18:4). (Ovadya hid one hundred prophets from Jezebel, fifty in each of two caves, rather than all together in one cave.) “He said: If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9). “He said: If Esau will come upon the one camp, and smite it” – these are our brethren in the south; (The Land of Israel.) “the remaining camp will survive” – these are our brethren in the Diaspora. Rabbi Hoshaya said: Even though they survived, they fast on our behalf on Monday and Thursday. (Even though they are not being threatened, they fast and pray on their behalf.)

“He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8). “Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9). “He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’ When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’ “He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.” (There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people.) Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him. Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.” Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.” (Esau thereby ratified the transaction of the blessings.)

It is written: “And set it in the ears of Joshua” (Exodus 17:14), this is one of four righteous people to whom a portent was given; two sensed it and two did not sense it. A portent was given to Moses, but he did not sense it. A portent was given to Jacob, but he did not sense it. A portent was given to David and Mordekhai, and they sensed it. Jacob – the Holy One blessed be He said to him: “I will protect you wherever you go” (Genesis 28:15), and he was frightened. A person to whom the Holy One blessed be He made a promise was frightened, as it is written: “He was frightened” (Genesis 32:8)? Rather, he said: Perhaps when I was in the house of Laban the impure, I became sullied with impurity. Moses – “and set it in the ears of Joshua,” indicating that Joshua will lead Israel into the land. And it is written: “I pleaded with the Lord [… please let me cross over and see the good land on the other side of the Jordan]” (Deuteronomy 3:23-25). However, David and Mordekhai were given a portent and they sensed it. David said: “Your servant has smitten both the lion and the bear” (I Samuel 17:36). David said: Am I so important that I was able to smite these wild beasts? Rather, he said: Perhaps an event is destined to befall Israel, and they are destined to be rescued by me. Mordekhai – “Mordekhai would walk before the courtyard of the harem” (Esther 2:11). He said: Is it possible that this righteous one [Esther] will mary an uncircumcised man? Rather, a great event is destined to befall Israel and they are destined to be rescued by her.

(Numb. 21:34:) BUT THE LORD GOD SAID UNTO MOSES: DO NOT FEAR HIM…. This text is related (to Prov. 28:14): BLESSED IS THE ONE WHO IS ALWAYS AFRAID…. Such is the nature of the righteous. (Tanh., Numb. 6:25.) Although the Holy One assures them, they do not cast off fear. And so it is written about Jacob (in Gen. 32:8 [7]): AND JACOB WAS AFRAID. Why was he afraid? He said: Perhaps I was tainted by something at Laban's, since it is written (in Deut. 23:15 [14]): SO IS NOT TO SEE ANYTHING INDECENT AMONG YOU AND TURN AWAY FROM YOU. Thus the Holy One may have forsaken me. Moses also acquired fear in the manner of his ancestor. Why was he afraid? He said perhaps Israel sinned in the war with Sihon or became tainted by a transgression. He said to him (in Numb. 34:21): DO NOT FEAR HIM, because a warrior more formidable than himself has never arisen in the world. Thus it is stated (in Deut. 3:11): FOR ONLY KING OG OF BASHAN . Now he had been left from the warriors whom Amraphel and his colleagues (Gen. 14:1, 9) had slain, as stated (in Gen. 14:5): AND SMOTE THE REPHAIM…. But this man was their refuse, like hard olives that come out as survivors from the bottom of the olive waste. It is so stated (in Gen. 14:13): THEN THE SURVIVOR CAME (about Lot's capture). (Tanh., Numb. 6:15, specifically identifies the survivor by adding here: “This was Og.”) It was this man's intention that Abraham would go out and be killed. The Holy One gave him a reward for his feet , in that he lived all those years, until he fell at the hand of < Abraham's> children. When Moses came to wage war with him, he was afraid of him. He said: I am a hundred and twenty years old, while he is five hundred years old. If he did not have merit, he would not have lived all these years. The Holy One said (in Numb. 21:34 = Deut. 3:2:) DO NOT FEAR HIM. {(Deut. 3:6:) AND WE SHALL UTTERLY DESTROY THEM…. } [(Numb. 21:34 = Deut. 3:2, cont.:) AND YOU SHALL DO TO HIM AS YOU DID TO SIHON….] Moreover, is it not written (in Deut. 3:7): BUT ALL THE CATTLE AND THE BOOTY OF THE TOWNS WE TOOK AS BOOTY FOR OURSELVES? The simple conclusion is that they utterly destroyed his body so as to leave none of it.

(Gen. 32:7 [6]:) AND THE MESSENGERS RETURNED < UNTO JACOB, SAYING >: WE CAME UNTO YOUR BROTHER ESAU. What do you think about him? < Is he > your brother? He is Esau. (Cf. Rashi, ad loc.: You used to say: He is my brother, but he acts toward you like Esau the Wicked.) (Ibid., cont.:) HE ALSO IS COMING TO MEET YOU. He is on the go all day, AND (ibid., cont.) FOUR HUNDRED PEOPLE ARE WITH HIM. What do you think about < the meaning of > AND FOUR HUNDRED PEOPLE ARE WITH HIM? R. Samuel bar Nahmani said: Each and every one of them was appointed over four hundred people. (The interpretation comes from the words WITH HIM, which are understood to mean, “like him.” Thus, as Esau commanded four hundred, so did each of them command four hundred. So Gen. R. 75:7.) As soon as Jacob heard that, what is written (in Gen. 32:8 [7])? AND JACOB WAS < GREATLY > AFRAID.

Another interpretation (of Gen. 32:8 [7]): AND JACOB WAS < GREATLY > AFRAID. Our masters have said: His body became like wax. (See Gen. R. 44:3; 65:19.) Moreover, the Holy Spirit cries out (in Prov. 24:10): IF YOU ARE INDOLENT IN THE DAY OF DISTRESS (TsRH), YOUR STRENGTH IS WANTING (TsR). At that time the Holy One said to him (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I HELP YOU…. I STRENGTHEN YOU through Michael; I HELP YOU through Gabriel. (Ibid., cont.:) AND I ALSO UPHOLD YOU THROUGH MY VICTORIOUS RIGHT HAND. (Gen. 28:15:) SEE, I AM WITH YOU. At that time (according to Gen. 32:8 [7]) HE DIVIDED THE PEOPLE WHO WERE WITH HIM. What did he do? He armed them within and clothed them with linen without. He prepared himself in three things: in prayer, with a gift, (Gk.: doron.) and for war. Where is it shown < that he prepared himself > with a gift? (In Gen. 32:22 [21]:) AND SO THE GIFT (MNHH) PASSED ON BEFORE HIM…. Where is it shown < that he prepared himself > for war? (In Gen. 32:9 [8]:) IF ESAU SHOULD COME < TO ONE CAMP (MHNH) AND DESTROY IT >…. Where is it shown < that he prepared himself > in prayer? (In Gen. 32:10 [9]:) THEN JACOB SAID: O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC…. What is written after that (in vss. 11-12 [10-111])? I AM UNWORTHY OF ALL THE KINDNESSES AND ALL THE FIDELITY…. PLEASE DELIVER ME FROM THE HAND OF MY BROTHER, FROM THE HAND OF ESAU. The Holy One said to him: You have called to me. By your life, I will save you, according to what is stated (in Ps. 89:27 [26]): HE SHALL CRY TO ME, YOU ARE MY FATHER, MY GOD, AND THE ROCK OF MY SALVATION.

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Exod. 12:42), “That was for the Lord a night of vigil.” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night: (Numb. R. 20:12.) (Gen. 31:24:) “And God came unto Laban the Aramean in a dream at night.” And it is written (in Gen. 20:3:) “But God came unto Abimelech in a dream at night.” And it is written (in (Gen. 14:15), “And he deployed at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. Since He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. (Numb. 22:20, cont.:) “If these men have come to invite you, arise and go with them.” From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” And it is written (in Numb. 22:20, cont.), “but only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning, as stated (in vs. 21), “So Balaam arose early in the morning, saddled his she-ass, [and went with the princes of Moab].” Did he not have a male or female slave [to saddle his donkey]? It was simply that his hatred for Israel was so great that he beat [his servant] to it and arose quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.:) “And went with the princes of Moab.” [These words are] to teach you that he was as glad at the tribulation of Israel as they were. (Numb. 22:22:) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)].” (A good example of this Hebrew word when it is not used as a proper noun.) He was an angel of mercy, but to [Balaam] he had become an adversary (satan). (Numb. R. 20:13.) And so he said [unto] Balaam, “You have caused me to practice a craft that is not my own, as stated (Numb. 22:32), “here I have come out as an adversary (satan).” (Numb. 22:22, cont.:) “And two of his servant boys were with him.” This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23:) “Now the she-ass saw the angel of the Lord and a sword was drawn in his hand.” Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” [It is also written (in Is. 40:24),] “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob.’ And [skill with] the hands to Esau, as stated (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” (Numb. 22:24:) “Then the angel of the Lord stood in a lane between the vineyards.” Could he not have gone after him into the field? (Numb. R. 20:14.) It is simply that this is the nature of the Holy One, blessed be He. When a king of flesh and blood sends an executioner (Lat.: speculator (“examiner”).) to kill a particular person, he goes after him for many days, so that this person who has incurred the penalty of death [continues] eating and drinking, while the executioner goes after him from place to place. With the Holy One, blessed be He, however, it is not like that. Rather the executioner is in his place and whoever has incurred the penalty of death comes to him of his own accord. So that the angel would not be bothered with going after Balaam, he simply went ahead of him on the road, for it is so written (ibid.), “Then the angel of the Lord stood in a lane between the vineyards.” He said to him, “Shall the vineyards (i.e., Israel) be given over to the foxes?” (Cf. the parallel text in Numb. R. 20:14, which has “like foxes.”) (Numb. 22:24, cont.:) “With a wall on one side and a wall on the other side.” You cannot prevail against them, because in their hand (according to Exod. 32:15) are tablets of stone, written [on both their sides], on the one side and on the other side they are written. (Numb. 22:25-26:) “When the she-ass saw the angel of the Lord, she was pressed [against the wall and pressed Balaam's foot against the wall; so he struck it again]. Then the angel of the Lord moved forward again [and stood in a place so narrow that there was no room to turn aside to the right or to the left].” What reason did he have to go ahead of him three times? He showed him here symbols of the [three] patriarchs. When he stood before him the first time, there was space on one side and on the other, [as stated] (in Numb. 22:23), “so the she-ass turned aside from the road.” On the second occasion she could only move to one side. On the third occasion (according to Numb. 22:26) “there was no room to turn aside to the right or to the left.” So what do the symbols mean? If he ever sought to curse the Children of Abraham, he would find the Children of Ishmael and the Children of Keturah on one side and on the other. [If] he sought to curse the Children of Isaac, he would find the Children of Esau on one side, and (according to Numb. 22:25) “she was pressed against the (one) wall.” In the case of the Children of Jacob, however, he found among them no residue through which to touch them. It is therefore written about the third occasion (in vs. 26), “in a narrow (‘zar) place.” This is Jacob, as stated (in Genesis 32:8), “Jacob was very frightened and [it] distressed (ye‘zer) him.” (Numb. 22:26:) “There was no room to turn aside to the right or to the left.” As there was no residue in any of his sons. (Numb. 22:27:) “When the she-ass saw the angel of the Lord, she lay down under Balaam, [so Balaam's anger was kindled, and he struck the she-ass with a stick (mql)],” because of the shame with which she had shamed him. (Both the noun and verb, translated here as SHAME, come from the root, BZH; but the interpretation may have been suggested by a word with a similar meaning, namely MQLH, which means “putting to shame.” This word could have implied the relation between shame and MQL as used in Numb. 22:27.)

(Numb. 21:34:) “But the Lord God said unto Moses, ‘Do not fear him.’” This text is related (to Prov. 28:14), “Fortunate is the one who is always afraid […].” Such is the nature of the righteous. Although the Holy One, blessed be He, assures them, they do not cast off fear. And so it is written about Jacob (in Gen. 32:8]), “And Jacob was [greatly] afraid.” Why was he afraid? He said, “Perhaps I was tainted by something at Laban's,” since it is written (in Deut. 23:15), “so [the Lord] is not to see anything indecent among you and turn away from you.” Thus the Holy One, blessed be He, may have forsaken me. Moses also acquired fear in the manner of his ancestor. Why was he afraid? He said, “Perhaps Israel sinned in the war with Sihon or became tainted by a transgression.” The Holy One, blessed be He, said to him (in Numb. 34:21), “’Do not fear,’ as they all fulfilled [their actions] with justice. ‘Do not fear him,’ [even though] a warrior more formidable than himself has never arisen in the world [since his time].” Thus it is stated (in Deut. 3:11), “For only Og King of Bashan was left over from the remaining Rephaim.” (According to Deut. 2:11, 20-21, together with Numb. 13:33, the Rephaim were a race of giants.) Now he had been left from the warriors whom Amraphel and his colleagues (Gen. 14:1, 9) had slain, as stated (in Gen. 14:5), “and they smote the Rephaim […].” But this [man] was their refuse, like olive pits that come out as survivors from the bottom of the oil press. It is so stated (in Gen. 14:13), “Then the survivor came and told Abram (about Lot's capture).” This was Og. And here [Scripture] made him into leftovers, as stated (in Josh. 13:12), “he was left over from the remaining Rephaim.” It was his intention that Abraham would go out [to war] and be killed. The Holy One, blessed be He, gave him a reward for [what] his feet had earned [for the good that ended up resulting]; in that he lived all those years until he fell at the hand of [Abraham's] children. When Moses came to wage war with him, he was afraid of him. He said, “I am a hundred and twenty years old, while he is five hundred years old.” If he did not have merit, he would not have lived all these years. The Holy One, blessed be He, said (in Numb. 21:34 = Deut. 3:2:) “Do not fear him, for I have given him into your hand,’ you with your hand shall kill him, (Numb. 21:34 = Deut. 3:2, cont.) ‘and you shall do to him as you did to Sihon….’” (Deut. 3:6:) “And we shall utterly destroy it […].” But is it not written (in Deut. 3:7), “But all the cattle and the booty of the towns we took as booty for ourselves?” It is simply that they utterly destroyed their bodies, so as not to benefit from any of them at all. (Numb. 21:35:) “So they smote him, his sons [and all his people].” The written text (ketiv) [reads] “his son,” (Cf. a similar verse about Sihon, Deut. 2:33, where HIS SON is the undoubted reading.) because he had a son more formidable than himself. The Holy One, blessed be He, said to Israel, “In this world you destroy the nations little by little, but in the world to come, I will remove them from the world at a single stroke. It is so stated (in Is. 33:12), “And the people shall become burnings of lime, thorns cut down that are burned in the fire.” Amen, may it be His will!

This is the meaning of the verse, “And Mordechai knew” (Esther 4:1). That is, he knew the essence of the matter — that the decree had been issued on account of the great harm they had done to the Shechinah when they benefited from the feast of that evildoer. Therefore it states, “And Mordechai donned sackcloth and ashes and cried out with a great and bitter cry.” “And he donned sackcloth” — This was to atone for the sin and to weaken the power of the “four hundred men” who accompanied Eisav when he came to meet his brother Yaakov. For it is stated concerning this event, “And Yaakov was very afraid” (Bereishis 32:8). That is, he was afraid of the four hundred impure husks and destroyers that accompanied Eisav. This is why Mordechai donned sackcloth, because the numerical value of the word “sackcloth” [שׂק] is 400. Thus his intention was to weaken the power of the wicked Eisav. Then Mordechai informed also Esther of the great harm that had been done at the feast of Achashveirosh. Therefore it states immediately after this, “And Esther donned ‘kingship’” (Esther 5:1). That is, she donned the spirit of prophecy (Megillah 14b). Esther then proposed that they fast for three days and three nights in order to counteract the filth that Haman and Achashveirosh had injected into them by means of their feast. In this way the power of the filth that had sullied them through that eating and drinking would be enfeebled, for it was weakened through their fasting, thereby enabling the collective soul of Israel to shine as before.

And do not cross the toll-collectors (Vilna, Zilber ed.: המכסים. (this could be read as מֹכֵּסִים, tax collectors). Moriah, Me'ah She'arim: הַמֻּכְסָנִין. Heb. unc. According to Jastrow, revenue farmers, publicans, custom-collectors are considered robbers by Jewish law.) and get arrested (Vilna: ותתּפש ותשת. Zilber ed.: ותשת , Hebrew unclear. Moriah, Me'ah She'arim, וְתִתָּפֵשׂ וְתָשִׂים , "and get arrested and put...") and put your dignity and your life at risk. (יראתך ונפשך על קרן הצבי. Lit, "your fear and your soul upon the horn of the deer." I.e., following Jastrow, put them where they cannot be reclaimed. (See M. Kethubot 13:2). Apparently tax farmers were feared above all other brigands. It is related to יראה as well.) You shall not stand in a place of danger and rely upon a miracle, but always fear lest it cause you to sin. But remember our father Jacob, "Then Jacob was greatly afraid and distressed…" (Gen. 32:8). Do not annoy [even] a gentile child for the gentiles (All four eds.: גוי קטן...הגוים. None uses a euphemism here.) bear grudges. (Makor ha-Yirah: BT Pesachim 114. "Do not stand…" BT Shabbat 32a. "Do not harass…" BT Pesachim 113a.)

את עמדיו ואת אדניה, “its pillars and its sockets.” Anything which is not a living creature is sometimes referred to in the masculine mode and other times in the feminine mode. The following examples are proof of this rule: המחנה האחת והכהו, “one of the camps, and he smites it” (Genesis 32,8) המחנה הנשאר, “the remaining camp;” (same verse) רוח גדולה וחזק, “a great and powerful wind,” (Kings I 19,11). והרים ממנו מקמצו מסולת המנחה; our author quotes more examples; he adds that on occasion even living creatures are referred to sometimes as feminine and sometimes as masculine; example: אם בהמה אשר יקריבו ממנה כל אשר יתן ממנו, “and if the beast (feminine) from which he will offer parts as a sacrifice, every part that he will give from it (masculine), etc.” (Leviticus27.9) . An alternate explanation of our verse: the word: עמודיו refers to the posts supporting the קלעים, ‘the hangings” around the courtyards, and the word: אדניה, refers to the courtyard itself, the חצר, that word being feminine, (as we know from Kings I 6,36)

As I was writing this essay in the summer of 2014, Israel was engaged in a bitter struggle with Hamas in Gaza in which many people died. The State of Israel had no more desire to be engaged in this kind of warfare than did our ancestor Jacob. Throughout the campaign I found myself recalling the words earlier in Parashat Vayishlaḥ about Jacob’s feelings prior to his meeting with Esau: “Jacob was very afraid and distressed” (Gen. 32:8), about which the sages said, “Afraid, lest he be killed, distressed lest he be forced to kill” (quoted by Rashi ad loc.). What the episode of Dina tells us is not that Jacob, or Simeon and Levi, were right, but rather that there can be situations in which there is no simple right course of action. Whatever you do will be considered wrong; every option will involve the compromise of some moral principle.

Accordingly, Abraham’s words “whereby shall I know that I shall inherit it” were as if he had said, “Lord God, | on several occasions you have promised me that ‘this land will I give unto you,’ but I do not know if this future decree is necessary or contingent, and therefore I am in doubt and afraid. (109. Elsewhere (MK II 289, AK II 51) Kaspi explains that a prophet might be uncertain of the meaning of a divine statement, for a prophet has only the word-characters (mahut ha-millot) to go by. Here God’s words do not indicate whether the promise is necessary or contingent, so Abraham is unsure.) Explain this to me.” The Lord then fulfilled Abraham’s desire through the making of the covenant, which informed Abraham that (the promise) was a necessary one. It was for this reason that Abraham said “how shall I know” and did not say “how shall I believe” or “how shall I think” or “how is it possible,” as had been said earlier in regard to the two earlier promises, i.e., the promise of seed, and that of———. (110. Here the MS is unclear, with the word devaro inserted.) In this regard, Maimonides explained ’emunah (“faith”) and ha’amanah (“the act of believing”) in the Guide I:50. In the Posterior Analytics it has been explained that what is not known by means of a necessary proof is considered a “justifiable conception,” or a thought that is right and just. (111. In the Posterior Analytics I, 33, 88b, Aristotle says: “opinion may be concerned with that which is true or false, and can be otherwise: opinion is in fact the grasp of a premise which is immediate but not necessary … (on the other hand scientific knowledge) is universal, and proceeds by necessary connections, and that which is necessary cannot be otherwise.”) It is similar with the mode of prophecy, for that which is not known with certainty, as the knowledge of the future rising of the sun, is described in these terms (i.e., “belief”). Therefore earlier it states, “And He counted it to him for righteousness” (i.e., Abraham’s acceptance of the promise of seed), for God had not informed Abraham that it was a necessary promise, and Abraham did not ask for such (assurance) except in this case (of the land), for whatever reason. It was only after Abraham did well in the binding of Isaac that the Lord, of His own accord, provided Abraham the necessary knowledge, i.e., the (necessary) great multiplication of his seed, in the words “by myself have I sworn.” (112. Gen. 22:16.) Had the Lord made (such) a covenant with Jacob, or sworn on the words “I will surely do thee good and make thy seed as the sand of the sea, which cannot be numbered for multitude,” (113. Gen. 32:13.) then Jacob would not have feared on account of Esau. (114. Gen. 32:8.) (His fear) was not because Jacob was foolish, he merely followed Abraham’s thinking (in not asking for such a covenant regarding seed), for Abraham did not ask “how shall I know …” in relation to the promise of his personal benefits, or of the multiplication of his seed. Those things were close in time to being fulfilled, as well as close in reality, for they were naturally probable. (This is) enough on this subject.

[However regarding] the matter of Yaakov's fear after the Holy One, blessed be He, promised Him good proclamations; as it is stated (Genesis 28:15), "'Behold, I am with you: I will protect you wherever you go,'” and [yet] he feared lest he die, as it is stated (Genesis 32:8), "Yaakov was greatly frightened and he was distressed" – the sages, may their memory be blessed, said about this matter that he was afraid of iniquity, lest it would cause him death. And that is what they said (Berakhot 4a), "He reasoned, 'Lest sin cause it.'"

AND ABRAM SAID, O LORD ETERNAL, WHAT WILT THOU GIVE ME? “Behold, Thou hast saved me from the kings, but Thou hast not assured me against extinction. Thou hast only said that Thou wilt give me great reward, but what can my reward be without children?” Now it had not occurred to Abraham that this great reward would be in the World to Come for there is no necessity for such a promise; every servant of G-d will find life in the hereafter before him. But in this world there are righteous men, unto whom it happened according to the work of the wicked. (Ecclesiastes 8:14.) It is for this reason that the righteous have need of assurance. Moreover, very great (Thy reward shall be ‘very great.’) implies that he will merit both worlds (“Both worlds,” literally “two tables,” a Rabbinic figure of speech (Berachoth 5 b) signifying access to the best of this world and also of the hereafter.) with all the best therein without any punishment whatever as befits the really righteous people. Moreover, an assurance is given for that which a person fears. [Hence, he needed no assurance concerning the hereafter. But he feared being childless; therefore G-d] rejoined and explained that His assurance included that he should not fear this either, as He will make his children as the stars of heaven for multitude. (Deuteronomy 1:10.) You may ask: Has it not been told to Abraham already, For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth, (Above, 13:15-16.) and so, how could Abraham now say, Since I go childless…lo, my household slave will be mine heir? (Verses 2-3 here.) And why did he not believe in the first prophecy, as he would believe in this [second one which G-d will now relate to him?] The answer is that the righteous ones have no trust in themselves, fearing they might have sinned in error. Thus it is written At one instant I may speak concerning a nation, and concerning a kingdom, to build and plant it; but if that nation turn and do evil before Me, then I repent of the good. (Jeremiah 18:7-10, with some changes.) Now when Abraham saw himself advanced in years and the first prophecy concerning him had not yet been fulfilled, he thought that his sins had withheld that good from him. (See ibid., 5:25.) And perhaps he now feared that he would be punished for the people that he killed in the war, as our Rabbis have said. (Bereshith Rabbah 44:5.) They have expressed a similar thought in Bereshith Rabbah: (Ibid., 76:2.) “Then Jacob was greatly afraid and was distressed. (Genesis 32:8.) From this we derive the principle that there is no assurance for the righteous ones in this world, etc.”

WITHOUT THOUGHT OF RECEIVING PAY. A different version of our mishna has the text “intending not to receive pay”. I cannot understand that version, for it is impossible that one should serve only on condition that he not receive pay, for the implication is that should he receive pay, he will not serve. Midrash Shmuel writes that the case in the first version is one who serves without declaring that he is doing so specificaly to receive pay; he is still aware that the pay will come, and does have hopes of reward. On the other hand, one who serves intending not to receive pay is one who explicitly serves not in order to receive pay but out of love alone. While this is improves matters exegetically, it doesn’t fit the language of that other version well. As for his criticism of the first version, that even one who serves out of love alone still knows that the reward will eventually come, I would not call such a one someone who serves out of love; in fact, he is the archetypal servant who serves for reward! One who serves out of love alone is he who constantly finds his service insufficient and, because of his great love of G-d, feels that he has not served properly. As Hillel says in mishna 14, “And I for myself, what am I?”, according to Rav's commentary ad loc. (Rav there: even if I have accrued merit for myself, what is this merit and what is it worth when considered against what I am truly obligated to do? ) Not only does he hold no anticipation of reward, he fears for his soul lest he sin by falling short in his service, which is what the tanna intends by his last words, “and the fear of heaven should be upon you”, as I will explain. This was the way of the patriarchs. Although our father Abraham was promised seed he afterwards said, “and I remain childless” (Genesis 15:2). (The author is most likely recalling Ramban’s commentary on that verse, which points out that although Abraham had already been promised offspring, he feared that his sins might have annulled the promise.) This is why G-d was called “the fear of Isaac” (Genesis 31: 42), (I.e., the one before whom Isaac feared the consequences of his sins.) and Jacob likewise feared that perhaps he had been sullied by sin. (As per the Talmud’s exegesis in Berachot 4a on Genesis 32:8.) This is the portion and these are the thoughts of the servants of G-d who serve out of love alone; there is no anticipation of reward whatsoever. And so the version before us is correct—so it seems to me.

"Verses would contradict each other!" [Problem:] Even though we find many items that are in grammatical male and female, as it is written "Hand sent (fem.) to me and there was in it (masc.) a scroll" (Ezekiel 2:9), "The sun sets (fem.)" (Genesis 15:17) "The sun rises (masc.)" (Genesis 19:23), "The one (fem.) camp and he struck it (masc.) (Genesis 32:8); and so too in the language of Hazal we find, "A lamp that goes out (fem.) is not required for it" (Shabbat 21a) "Lamp that goes out (masc.)" (Shabbat 44a), "Your donkey left (fem.) Tarfon" (Sanhedrin 33a) "One who rents a donkey and she breaks off and goes to the mountain" (Baba Metzia 78a) "but before the owner of the cow could pull the donkey, the donkey died (masc.)", and so in many places. Solution: Whenever it is possible to teach [something interesting from the use of grammatical gender], we teach, and also with verses if there is a derashah. Alternatively: Because the mishnayot that teach their terminology after the biblical period, [Hazal] wanted to give them reason and specificity [to the biblical use of grammatical gender].

Bahya writes. The Torah portion teaches us how we Israelites should behave in the exile, with Esau. Just as Jacob prepared himself with three things, for war, for prayer and with presents, so too, should we do in the exile. We must give presents to the nations and must speak kind words to them. We must pray to the Holy One. However, waging war is not possible, as the verse says, “I adjure you, O daughters of Jerusalem” [Song of Songs 2:7]. This means, I adjure you Israel that you should not wage war with the nations. (Bahya, Genesis, 32:8.)

“Jacob was greatly frightened and anxious” [32:8]. Jacob was very frightened that they should not kill him and he was also afraid that he should not kill other people, as Rashi writes. (Rashi, Genesis, 32:8.)

The Gemara cites a proof that there is room for one to fear lest he commit a transgression in the future in accordance with the opinion of Rabbi Ya’akov bar Idi, as Rabbi Ya’akov bar Idi raised a contradiction between two verses. It is written that God told Jacob in his vision of the ladder: “Behold, I am with you and I guard you wherever you go” (Genesis 28:15), yet when Jacob returned to Canaan and realized that Esau was coming to greet him, it is written: “And Jacob became very afraid, and he was pained” (Genesis 32:8). Why did Jacob not rely on God’s promise? Jacob had concerns and said to himself: Lest a transgression that I might have committed after God made His promise to me will cause God to revoke His promise of protection.

Rabba said to him: I am concerned lest sin cause me to suffer the pain despite the Torah study and the good deeds in which I engage, in accordance with the statement of Rabbi Ya’akov bar Idi. As Rabbi Ya’akov bar Idi raises a contradiction. It is written that God said to Jacob: “And I am with you, and will keep you wherever you go” (Genesis 28:15), and it is written: “And Jacob was greatly afraid and distressed” (Genesis 32:8). If God assured Jacob that He would keep him, why was he concerned?

Yaakov’s reaction to the news is immediate and intense: “Then Yaakov was greatly afraid and distressed” (Bereshit 32:8). His fear is understandable, but the Torah’s description of his response is also puzzling. Why use two verbs that are similar in meaning? What is the difference between fear and distress?

Yaakov was very frightened, and distressed. He divided the people that were with him, along with the sheep, cattle and camels, into two camps.

And Jakob was greatly afraid, because for twenty years he had not been mindful of the glory of his father: and he had anxiety; and he divided the people who were with him, the sheep, and oxen, and camels, into three troops, for a portion. to Leah, and a portion to Rahel.

In the pasuk "And Yaakov said, 'The G-d of my father...'" (Bereishis 32:9), the word "said" is used instead of a typical term for prayer, indicating that Yaakov was always in a state of constant prayer and connection to Hashem. This is reflected in his establishment of the arvit (evening prayer), which, unlike shachris and mincha, has no fixed time and is considered optional (רשות), suitable for someone truly free, like Yaakov. Despite being "fearful and concerned," Yaakov's "saying" was a form of prayer. The darkness and opposition he faced did not distance him from prayer, exemplifying the essence of the arvit prayer, spoken in the night. This shows Yaakov's unwavering connection to Hashem, even in distress.

אל המחנה האחת, “to one of the camps;” some commentators understand the word האחת here, as a reference to the camp containing the matriarchs and their children. והיה המחנה הנשאר לפלטה, “this will afford the people in the remaining camp to escape.” [Presumably Esau will not be aware that there are two camps, so that he will not bother to search for it. Ed.] An alternate explanation of Yaakov’s strategy: while Esau will battle with the people making up the first camp, there will be time enough for the people making up the second camp to flee and escape destruction.

CAMP. The word for camp (machaneh) can be either masculine or feminine (I.E. makes the point because the word is found in both the masculine and the feminine in our verse. Machaneh ha-achat (one camp) is feminine. However, the suffix of ve-hikkahu (smite it) is masculine, as is machanah ha-nishar (the camp which is left).) like the word for house (bayit) and place (makom).

THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. Perhaps (The point is that the vav of ve-hayah does not indicate certainty, for how could Jacob be certain one camp would escape? Its meaning is perhaps. Thus rather than translating our verse: then the camp which is left shall escape, it should he rendered: perhaps the camp that is left shall escape.) the camp that is left shall flee, or perhaps my brother’s anger shall be assuaged after smiting one of the camps, or perhaps God will send them relief and deliverance. If the Arameans be too strong for me, then thou shalt save me (II Sam. 10:11) is similar. (Here, too, there was no certainty. What Joab said was, if the Arameans be too strong for me perhaps you will be able to save me. Thus ve-hayita li li-shu’ah (II Sam. 10:11) does not mean, then thou shalt save me.) Rabbi Solomon’s (Rashi.) comment, to the effect that then the camp that is left shall escape means that the camp will be saved despite Esau’s intention, is Midrashic. (Rashi apparently interpreted ve-hayah as indicating certainty, then (ve-hayah) the camp that is left shall escape, i.e., despite Esau’s will, it shall be saved. I.E. claims that this is not the literal meaning of the verse (Cherez).) Although God promised Jacob, And thy seed shall be as the dust of the earth (Gen. 28:14), (This verse indicates that Jacob’s children would not be destroyed. I.E. now argues that one cannot substantiate Rashi’s interpretation that Jacob was certain, on the basis of God’s promise to him in Gen. 28:14, that at least one of his camps would escape (Cherez).) Jacob did not know whether it referred to the children he now had, or to children he would have in the future. (How could Jacob be sure that one camp would escape, since the promise may not have applied to the children he now had (Cherez).) A prophet does not know hidden things unless God reveals them to him. (The fact that Jacob was a prophet does not mean that he knew that God’s promise recorded in Gen 28:14 applied to his present children.) Jacob was alive when Joseph was sold into slavery and yet was unaware of it. (He thought Joseph was dead and was unaware that he had been sold into slavery.) Similarly Elisha said, and the Lord hath hid it from me (II Kings 4:27). The above also answers those who ask, why was Jacob afraid considering that God promised that he would protect him, viz., God’s assurance, and I will be with thee (Gen. 31:3)? The latter is also the promise referred to by Jacob when he said, And thou saidest I will surely do thee good (v. 13). (We do not find God saying, I will surely do thee good. Hence when Jacob said, And Thou saidest: I will surely do thee good, he was restating, and I will be with thee.) Jacob was afraid because of the possibility that he alone would escape. Furthermore, we know that the personality of the individual is taken into account when his sins are considered, be they major or minor transgressions. Therefore, a minor sin committed by a great personality is considered a major transgression. Jacob was afraid that he may have sinned or inadvertently transgressed in his mind and as a result of this God no longer would be with him. Do not be amazed at what I write, for behold, Moses the greatest of men, whom God himself sent to bring Israel out of Egypt erred and God sent an angel to kill him. (Moses erred in not immediately circumcising his son. As a result God sent an angel to kill him (Ex. 4:24-26). God acted in this manner because a minor sin committed by a man of Moses’ stature was considered by the Almighty to be a major transgression. Similarly Jacob was afraid that he might have committed a minor sin resulting in God’s removal of His divine protection, hence his anxiety.)

ויאמר אם יבא עשו, He said: "If Esau were to come to the one camp, etc." In the event Esau would come upon the first camp and defeat it, the second camp which he had prepared for battle would help even the first camp not to be annihilated since as soon as Esau's hostile intentions were obvious the second camp would engage him. Jacob did all this in order to save G'd the trouble of performing a miracle.

אם יבא עשו אל המחנה האחת והכהו, “if Esau comes to one of the camps and defeats it, etc.” The first camp Esau was to encounter was that which contained Zilpah and Bilhah and their respective children. If he were to kill the people in that camp —

והיה המחנה הנשאר לפליטה, “then the remaining camp would survive.” The second camp contained Rachel, Leah, and their respective children. In order to explain this verse completely, we have to understand it as follows: “Yaakov divided the children to Rachel and Leah respectively and to the two maid-servants and their children respectively in order for them to survive attempted murder by Esau.” The expression לפליטה occurs in that sense in Jeremiah 51,50 פליטים מחרב, “fugitives from the sword.” This verse is also the source which taught the prophet Ovadiah to divide the fledgling prophets whom he hid by separating them into two groups, each in a different cave. This is why Jeremiah wrote in Kings I 18,13 quoting Ovadiah: “I have hidden 100 of the Lord’s prophets, 50 each per cave; and I have fed them bread and provided them with water.” Our sages in Baba Metzia, basing themselves on our verse, made the rule that a person is well advised to diversify his wealth into three types of investments. 1) land. 2) commerce; 3) ready cash or easily convertible and immediately accessible assets. They also base this on Deut. 28,8 “G’d will command His blessing for you in your storehouses.” The “storehouses” are a reference to warehouses serving as the place where the merchant keeps his stock-in-trade. The next words in that verse ובכל משלח ידיך, “and your every undertaking,“ are understood as a reference to ready cash or otherwise easily cashable assets. The last expression in the above verse, i.e. וברכך בארץ, “and He will bless you on the land,” refers to G’d blessing one’s investment in land (for agriculture). The Midrash Bereshit Rabbah 76,3 sees in the line “if he will come to he one camp and smite it,” a reference to our brethren in the South, meaning if the Jews who reside in the South [either of the land of Israel under foreign occupation, or the Jews in Yemen? Ed.] will be smitten, at least the ones in exile under various other host countries will be safe. What these sages had in mind was that Yaakov knew for certain that in the future one part of the Jewish people would be saved. No matter what efforts Esau or his descendants would make to annihilate all the descendants of Yaakov, one part of the nation would always survive. Yaakov wanted to facilitate the survival of part of the Jewish people by demonstrating already now that the best way to ensure this was not to have all of them in the same camp, i.e. the same location. In fact, there is an allusion here to the historical truth that whenever a Kingdom or Empire expelled all its Jews, there was some other country willing to grant these exiles refuge and opportunities to establish themselves anew.

ויאמר, the meaning is clear, i.e. he said this to himself.

המחנה, the word is both masculine and feminine, the adjective האחת being feminine, whereas the adjective הנשאר is in the masculine mode.

THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. In line with the simple meaning of Scripture, Jacob stated this as a possibility. He said that perhaps one camp shall escape, for during the time he [Esau] smites one, the other will flee, or perhaps his anger will subside or deliverance will come to them from G-d. And so the Rabbis said in Bereshith Rabbah, (76:2.) “The Torah teaches you proper conduct: a man should not leave all his money in one corner.” And Rashi wrote: “‘Then the camp which is left shall escape in spite of him for I will fight against him.’ He prepared himself for three things: for prayer, for giving Esau a gift, and for war.” And I have seen in the Midrash: (Tanchuma, Buber, Vayishlach 6.) “What did Jacob do? He armed his people underneath, and clothed them in white from outside, and he prepared himself for three things.” And this is the most correct [interpretation, in line with Rashi and the Midrash, who say that he prepared himself also for war, as opposed to the simple meaning first mentioned]. The intent of this is that Jacob knew that all his seed would not fall into Esau’s hands. Therefore, in any case, one camp would be saved. This also implies that the children of Esau will not formulate a decree against us designed to obliterate our name entirely, but they will do evil to some of us in some of their countries. One of their kings will formulate a decree in his country against our wealth or our persons while simultaneously another king will show compassion in his place and save the refugees. (A clear echo of Ramban’s times is hereby heard. While waves of persecution, expulsions and massacres were a steady feature of Jewish life in most European countries, refuge was always found in some country. At the time of Ramban, Spain was a place of relative relief for Jews from France and Germany.) And so the Rabbis said in Bereshith Rabbah, (76:3.) “If Esau come to the one camp, and smite it — these are our brethren in the south. Then the camp which is left shall escape — these are our brethren in the Diaspora.” Our Rabbis thus saw that this chapter alludes also to the future generations.

לפלטה. The two camps were positioned quite a distance one from the other, so that if it would become obvious that disaster struck one camp the other would have a chance to flee.

המחנה האחת, a feminine mode, as occurs also in Psalms 27,3 אם תחנה עלי מחנה, “should an army besiege me.”

הנשאר, now we have the masculine mode. This is one of many instances in which a noun appears sometimes in the masculine mode and sometimes in the feminine mode. Well known examples are Genesis 19,23 השמש יצא על הארץ (where the word שמש is treated as masculine), and Jonah 4,8 ' where it is treated as feminine, i.e. ותך השמש. (whereas in the beginning of the same verse it is treated as masculine, i.e. ויזרח). Compare also Psalms 148,8 and Job 1,19.

המחנה האחת והכהו TO THE ONE CAMP AND SMITE IT — The word מחנה is treated grammatically as masculine or feminine: in (Psalms 27:3) “Though a camp should encamp (תחנה) against me” it is feminine; in (Genesis 33:8) “this (הזה) camp” it is masculine. Similarly there are other words treated grammatically as both masculine and feminine. For example, the word שמש in (Genesis 19:23) “The sun was risen (יצא) upon the earth” and in (Psalms 19:7) “His (the sun’s) going forth (מוצאו) is from the end of the heaven”; here it is masculine, but in (2 Kings 3:22) “and the sun shone (זרחה) upon the water” it is feminine. Similarly with רוח: in (Job 1:19) “and behold there came (באה) a great wind” it is feminine, and in the same verse “and smote (ויגע) the four corners of the house” it is masculine; in (1 Kings 19:11) “and a great (גדולה) and strong (וחזק) wind rent (מפרק) the mountains” it is both masculine and feminine. So also in the case of אש: in (Numbers 16:35) “and fire came forth (יצאה) from the Lord” it is feminine, and in (Psalms 104:4) “The flaming (להט) fire” it is masculine.

והיה המחנה הנשאר לפליטה THEN THE REMAINING CAMP MAY ESCAPE in spite of him, for I will fight against him He prepared himself for three things: to give him a present — as it states (Genesis 32:22) “So, the present passed before him”; for prayer — as it states (Genesis 32:10), “And he said, ‘O God of my father Abraham”; for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6).

Hier steht ein kleines Wörtchen, das die ganze Innigkeit ausdrückt, die man sonst vermissen würde. Es sind ja fühlende Wesen, von deren erbarmungslosem Niedermetzeln sich nicht so trocken sprechen lässt. מחנה ist in der Regel männlich und tritt ja hier auch, ,הנשאר והכהו, nur männlich auf. Indem Jakob sich aber dessen Untergang denkt, nennt er es weiblich: אם יבא עשו אל המחנה האחת, in diesem אחת ist der Seufzer hörbar, der dabei sich Jakobs Brust entrang: wenn Esau zu dem einen "armen" Lager kommt.

והיה המחנה הנשאר לפלטה, while he will be busy gorging himself on the loot captured in the first camp the second camp will be able to make good its escape, or will have prepared itself for battle.

Against his will, because I will do battle with him. I.e., while I will do battle with him, the second camp surely will have time to escape. Maharshal writes that Rashi inferred this because it is not written, “Perhaps the remaining camp will survive,” but, “The remaining camp will survive.” This implies, “Against his will, because I will do battle....” Rashi said all this, based on Scriptural inferences, to support Chazal’s teaching that Yaakov prepared himself for three things. [Rashi says “against his will,” i.e., it surely will be.] This is because the verse cannot mean “perhaps” [the remaining camp will survive]. If so, it would be more logical to gather everyone in one camp to fight Eisov—for maybe they will win due to greater numbers. However if the remaining camp will [surely] survive, against Eisov’s will, it is proper for Yaakov to have divided them into two camps. For it is better to act in a manner that will surely save one camp, even if it places the other camp in greater danger, than to put them in a situation in which they are not sure whether they all will be lost or saved. (Nachalas Yaakov)

He prepared himself for three things. All three are derived from Scripture [see Pesikta D’Rav Kahana 19:3]. And “war” is derived from, “The remaining camp will survive,” showing that this phrase refers to war. Thus Rashi explains it as, “I will do battle with him.”

Jacob then prayed, and said: God of my father Abraham, and God of my father Isaac, Lord, who says to me: Return to your land, and to the land of your birth, and I will benefit you. I turn to You now because You commanded me to return home.

והיה המחנה הנשאר לפליטה, “so that the remaining camp may escape.” Some believe that the plain meaning of the verse is that Yaakov hoped that if the first camp that would be attacked by Esau would be defeated, then the people in the second camp might be able to save themselves through fleeing in time, or Esau’s anger might have spent itself so that he would not give pursuit, or that help might materialize through Divine intervention. Rashi explains that the words mean that the second camp would definitely survive as Yaakov himself would engage Esau in battle. Personally, I think that Yaakov’s certainty was based on the fact that he knew that not all his offspring would fall victim into Esau’s hands at anyone time. This was also to be a sign for his sons to remember that the descendants of Esau will never be able to obliterate all the Jewish people. Whenever, during the long years of our exile, one king or government would issue harsh decrees against us, another king somewhere would be prepared to offer refuge and shelter.

“The other camp may yet escape” [32:9]. Jacob divided his group into two sides. He said: if Esau will overcome one side, he and his people will be exhausted and weak. When he will come to the other side, they will be fresh and strong and Esau will be weak from the first side. So write Toldot Yizhak and Hizkuni. (Toldot Yizhak, Genesis, 32:8; Hizkuni, Genesis, 32:9.) Bahya writes. The Torah portion teaches us how we Israelites should behave in the exile, with Esau. Just as Jacob prepared himself with three things, for war, for prayer and with presents, so too, should we do in the exile. We must give presents to the nations and must speak kind words to them. We must pray to the Holy One. However, waging war is not possible, as the verse says, “I adjure you, O daughters of Jerusalem” [Song of Songs 2:7]. This means, I adjure you Israel that you should not wage war with the nations. (Bahya, Genesis, 32:8.) From this Torah portion we also learn that our sages said: “A person should always divide his assets into thirds; a third in land, a third in goods, and a third in hand.” (B. Baba Mezia, 42a.) This means, that the person should divide his assets into three parts. One third should be in land and houses; one third should be in merchandise; and one third should be money in hand, as the verse says. “The Lord will ordain blessings for you upon your barns” [Deuteronomy 28:8]. This means, merchandise. “Upon all your undertakings” [Deuteronomy, 28:8]. This means, money in your hand. “He will bless you in the land” [Deuteronomy, 28:8]. This means, land. The Torah portion also teaches us, “the other camp may yet escape” [32:9]. If, heaven forbid, an evil king arises who wants to do evil to Israel, and expels Israel, the Holy One sends a good king, in the expectation that Israel should remain in the world. (Bahya, Genesis, 32:9.)

[Sec. 17] 39. [The beginner] must also know that the [sefirah] Neẓaḥ, during the six days of creation, derived sustenance from the side of Gevurah, (In the “normative” sefirotic order, Neẓaḥ is found on the “side” of Gedulah (Ḥesed), while Hod is on the side of Gevurah.) and Hod from [the side of] Ḥesed, in the mystery of the mingling of the Qualities. Since because of [Adam’s] sin the [sefirotic] connections have been confused, (This is an expression of the idea that sin on the earthly plane causes “disruption” in the order of the sefirot on high.) none of the men of valor were able to repair this defect until the righteous one, Jacob our father, [took] Judgment upon himself, saying, If Esau comes below and his [angelic] “minister” above (Cf. Rashi on Gen. 32:25.) to arouse Judgment on the one camp (Gen. 32:9), [namely,] the female Hod. ([She is called] the captain of the hosts, [since] camp and hosts are the same. Thus the fact that Hod’s strength was weak like a woman[’s] is not difficult [to comprehend].) Now [we understand] and strikes it [in the sense that “Esau”] weakened the strength of the [sefirotic] stature in general. This is hinted at by [the additional letter] vav in the name [of Jacob in the verse] truth unto Jacob (Mic. 7:20). Thus he destroyed his mercy. And the remaining camp, which is Neẓaḥ, strengthens itself as a remnant to grasp on to the quality of Ḥesed. Thus it was that the minister of Esau touched the thigh of Jacob and immediately the order of nourishment was changed and Hod returned, influenced from the side of Gevurah (The “touching” apparently restored the sefirotic state of “confusion.” Cf. n. 4 above.) in the mystery of My comeliness was turned in me into corruption (Dan. 10:8). Neẓaḥ was [thus] weakened until King David, peace upon him, came and repaired it with his melodies (The psalms.) so that it might derive nourishment from the side of Ḥesed. This is the mystery of [the verse] in Your right hand is bliss forevermore (neẓaḥ) (Ps. 16:11).

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“He divided the people” – the Torah taught you proper conduct; that a person should not place all his property in one corner. From whom do you learn this? It is from Jacob, as it is stated: “He divided the people…” Likewise it says: “And hid them, fifty men to a cave” (I Kings 18:4). (Ovadya hid one hundred prophets from Jezebel, fifty in each of two caves, rather than all together in one cave.) “He said: If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9). “He said: If Esau will come upon the one camp, and smite it” – these are our brethren in the south; (The Land of Israel.) “the remaining camp will survive” – these are our brethren in the Diaspora. Rabbi Hoshaya said: Even though they survived, they fast on our behalf on Monday and Thursday. (Even though they are not being threatened, they fast and pray on their behalf.)

“He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8). “Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9). “He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’ When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’ “He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.” (There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people.) Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him. Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.” Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.” (Esau thereby ratified the transaction of the blessings.)

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift (See Genesis 32:14–16.) for nine years; nevertheless, here, intact in his wealth. Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26). (The toil of the soul is Torah study.)

(I Kings 18, 3) And Achab called Obadiah, who was the superintendent of the house. Now Obadiah feared the Lord greatly. What was their discussion? R. Isaac said: "Achab said to Obadiah: "Concerning Jacob, it is written (Gen. 30, 27) The Lord hath blessed me for thy sake, and concerning Joseph it is written (Ib. 39, 5) The Lord blessed the Egyptian's house for the sake of Joseph. I, however, keep thee in my house, yet I am not blessed for thy sake. Perhaps thou art not fearing God?" Thereupon a heavenly voice was heard, saying: "Obadiah fears the Lord greatly, but the house of Achab is not destined for blessings." Raba said: "What is said of Obadiah is of greater signifieanee than what is said of Abraliam, for about Abraham it is not written 'greatly,' and about Obadiah 'greatly' is added." R. Isaac said: Why did Obadiah merit to be rewarded with prophecy? Because he hid one hundred prophets in a cave, as it is written (I Kings, 8, 4) And it happened when Isabel cut off the prophets of the Lord that Obadiah took a hundred prophets, and hid them fifty in one cave, and provided them with bread and water." Why fifty?" R. Elazar said: "He learned this from Jacob, as it is said (Gen. 32, 9) Then the other band which is left may escape." R. Abahu, however, said: "Because the cave could not hold more than fifty."

Another interpretation (of Gen. 32:8 [7]): AND JACOB WAS < GREATLY > AFRAID. Our masters have said: His body became like wax. (See Gen. R. 44:3; 65:19.) Moreover, the Holy Spirit cries out (in Prov. 24:10): IF YOU ARE INDOLENT IN THE DAY OF DISTRESS (TsRH), YOUR STRENGTH IS WANTING (TsR). At that time the Holy One said to him (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I HELP YOU…. I STRENGTHEN YOU through Michael; I HELP YOU through Gabriel. (Ibid., cont.:) AND I ALSO UPHOLD YOU THROUGH MY VICTORIOUS RIGHT HAND. (Gen. 28:15:) SEE, I AM WITH YOU. At that time (according to Gen. 32:8 [7]) HE DIVIDED THE PEOPLE WHO WERE WITH HIM. What did he do? He armed them within and clothed them with linen without. He prepared himself in three things: in prayer, with a gift, (Gk.: doron.) and for war. Where is it shown < that he prepared himself > with a gift? (In Gen. 32:22 [21]:) AND SO THE GIFT (MNHH) PASSED ON BEFORE HIM…. Where is it shown < that he prepared himself > for war? (In Gen. 32:9 [8]:) IF ESAU SHOULD COME < TO ONE CAMP (MHNH) AND DESTROY IT >…. Where is it shown < that he prepared himself > in prayer? (In Gen. 32:10 [9]:) THEN JACOB SAID: O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC…. What is written after that (in vss. 11-12 [10-111])? I AM UNWORTHY OF ALL THE KINDNESSES AND ALL THE FIDELITY…. PLEASE DELIVER ME FROM THE HAND OF MY BROTHER, FROM THE HAND OF ESAU. The Holy One said to him: You have called to me. By your life, I will save you, according to what is stated (in Ps. 89:27 [26]): HE SHALL CRY TO ME, YOU ARE MY FATHER, MY GOD, AND THE ROCK OF MY SALVATION.

אשר כמוהו לא נהיתה, “the like of which had never occurred and will never occur again.” [The following is a comment on the grammatical incongruity in this verse where masculine and feminine constructions have been used inconsistently. Ed.] We find this kind of incongruity not only here but also in Leviticus 6,9: והרים ממנו בקומצו, as well as in Leviticus 27,9. Compare also Genesis 32,9. A different explanation: the word כמוהו, does not refer to the outcry of the Egyptians but to the night, לילה, which is masculine also. In chapter 11 verse 4, G-d had said that He would go out during that night. In our verse here the reference is to that night.

AND THE ANGELS OF G-D MET HIM. Rashi comments: “The angels who minister in the Land of Israel came to meet him. And he called the name of that place Mahanaim: the plural form implies two camps, one consisting of the angels ministering outside of the Land of Israel who had accompanied him thus far, the other consisting of those ministering in the Land of Israel who had come forth to meet him.” But I wonder at this, for Jacob had not yet reached the Land of Israel and was still distant from there for he sent messengers to Esau from afar. And then it says there, And he passed over the ford of the Jabbok, (Further, 32:23.) which is the river Jabbok which is the border of the children of Ammon. (Deuteronomy 3:16.) This is to the southeast of the Land of Israel, and he still had to pass the boundary of the children of Ammon and Moab, and then the land of Edom, and his first entry into the Land was at Shechem, as it is said, And Jacob came in peace to the city of Shechem, which is in the land of Canaan. (Further 33:18. This poses a difficulty to Rashi’s interpretation of “Mahanaim.”) Instead, we must say this vision came to Jacob as he arrived in enemy territory in order to inform him that “they that are with him are more than they that are with them.” (See II Kings 6:16.) And the name of the place was called “Mahanaim” in the plural, for such is the way of Scripture with names. (For a single event or person, a plural name is given, as for example, “Mitzraim”.) It may be that “Mahanaim” refers to His camp and the camp of the higher beings, (In that case the plural in the word Mahanaim is naturally justified.) that is to say that His camp on earth is as the camp of the angels, all of them being camps of G-d, blessing Him and confessing His Unity, may His name be blessed forever. Vayishlach This section was written in order to inform us that the Holy One, blessed be He, delivered His servant, and He redeemed him from the hand of him that is stronger than he, (Jeremiah 31:11.) and he sent an angel (Numbers 20:16.) and saved him, and in order to further teach us that Jacob did not place his trust in his righteousness and that he strove for delivery with all his might. There is yet in this section a hint for future generations, for everything that happened to our father with his brother Esau will constantly occur to us with Esau’s children, and it is proper for us to adhere to the way of the righteous (See Job 17:9.) by preparing ourselves in the three things for which he prepared himself: for prayer, for giving him a present, and for rescue by methods of warfare, to flee and to be saved. Our Rabbis have already derived this hint from this section, as I shall mention.

אשר כמוהו לא נהייתה, although we have a mixture of masculine and feminine construction here, this is only one of many such examples in the Torah. Genesis 32,9 המחנה האחת והכהו is just one such example which is well known.

and behold, etc. Some things adopt both masculine and feminine gender, such as (Gen. 19:23): “The sun had risen (יָצָא) [msc.] over the earth, etc.”; (Mal. 3:20), “And for you who fear My name, shall the sun of mercy rise (וְזָרְחָה) [fem.]), etc.” [Likewise] (Gen. 32:9), “If Esau comes to the one camp (הָאַחַת) [fem.] and strikes it (וְהִכָּהוּ) [msc.].

Rabbi Yitzḥak says: For what reason did Obadiah merit prophecy? It is because he concealed one hundred prophets in a cave, as it is stated: “It was so, when Jezebel cut off the prophets of the Lord, that Obadiah took one hundred prophets, and hid them, fifty men in a cave, and fed them with bread and water” (I Kings 18:4). The Gemara asks: What is different, i.e., why did he decide, to conceal fifty men in each of two caves and not conceal them all together in one cave? Rabbi Elazar says: He learned from the behavior of Jacob to do so, as it is stated: “And he said: If Esau comes to the one camp and smites it, then the camp that is left shall escape” (Genesis 32:9). Obadiah learned from this to divide the prophets and thereby lessen the danger. Rabbi Abbahu says: It is because there is no cave big enough to contain more than fifty people.

He said, If Eisov comes to one camp and attacks it, the remaining camp will survive.

And he said, If Esau come to the one troop of them and smite it, the remaining troop may escape.

Yaakov says, "I have become small from all the kindness that You have done to Your servant" (Bereishis 32:10), implying he did not earn anything and it was all through Hashem's kindness. We have explained that Yaakov's humility led him to feel that any level he attained was solely due to Hashem's kindness, and his entire life was a supernatural experience beyond human effort. Hashem reciprocates based on our attitude towards Him; hence, by not attributing any merit to himself, Yaakov ensured that his merits were passed on to his descendants for generations.

"I have become small (humbled) by all the kindness and truth that You have done to your servant” (Bereishis 32:10). The Rebbe of Lublin taught that even Yaakov's humility itself is part of the truth and kindness bestowed upon him by Hashem. This means that Yaakov recognized his own smallness and understood it as a divine gift, a result of Hashem's benevolence. We can further explain that “I have become small” reflects Yaakov's fear in a dangerous situation, yet he strengthened his faith, understanding that even his descent into a low and spiritually perilous place was a kindness from Hashem. The proof for Yaakov was that he crossed the Jordan with his staff, a sign that Hashem was with him. This realization made Yaakov certain that his trials were not absolute downturns but part of Hashem's greater plan for good. This understanding gave him confidence that everything Hashem does is ultimately for the best.

ויאמר יעקב, “Yaakov said (in his prayer to G-d); according to Rashi on verse 10, in 31,42 Yaakov avoided referring to his father’s G-d by His name in connection with Him, but had used a euphemism, i.e. פחד יצחק, whereas now he speaks of אלוקי אבי יצחק, without using any euphemism. He answers that Yaakov here refers to the promise of G-d in his dream with the ladder, in which he quotes G-d as having described Himself as the אלוקי יצחק, “the G-d of Yitzchok.” In 31,3, G-d had asked him to return to the land of his fathers. In recalling these instructions from G-d which he had complied with, he sees the justification for appealing to G-d to save him from Esau while he is on the way to fulfill G-d’s commandment.

God of my father. Yaakov mentions two reasons why he should not have been afraid: 1) because of the merits of his fathers, and 2) because of Hashem’s promise. And since neither involved his own merit, even sin should not have been a cause for concern.

אלוקי אבי אברהם, “the G’d of my father Avraham, etc.” It would have appeared more appropriate for Yaakov to first mention the Ineffable Name (as he did later in the same verse). He should have said ה' אלוקי אבי אברהם. This should have been followed by אלוקי אבי יצחק האומר אלי.

According to a kabbalistic approach, if Yaakov had done as we have just suggested, the Ineffable Name would have been perceived as an allusion to repentance, i.e. as if it represented the attribute of Justice. [Rabbi Chavell, quoting האזרח בישראל, as well as תורת חיים, explains that the emanations are perceived as proceeding from the highest to the lowest. In a descending order we have כתר, חכמה, בינה,, (the latter being symbolic of repentance). It is followed by חסד -גבורה- תפארת and their branches. Had Yaakov used the Ineffable Name in connection with Avraham, that name would have alluded to the emanation בינה. [Our sages want Avraham to be associated primarily with the attribute of חסד, akin to “Mercy,” and when we begin to pray we first mention the patriarch Avraham as a symbol of that attribute. Ed.] We also conclude the benediction with a reference to Avraham in order to stress that we rely primarily on the attribute of Mercy when addressing our prayers, i.e. our requests to G’d. Yaakov also used that attribute last and that is why the attribute appears next to Yitzchak, though Yitzchak represents a higher attribute as we have pointed out elsewhere. You will note that when G’d spoke to Yaakov earlier when He told him to return to the land of birth (31,3), He also employed first the Ineffable Name.

You are aware that the sages in Bereshit Rabbah 82, have already stipulated that the patriarchs are the true מרכבה, “carriers of the Presence and glory of G’d.” You are also aware that based on Ezekiel’s vision in chapter one of Ezekiel, as interpreted in Berachot 16 that there were only three patriarchs, i.e. Avraham, Yitzchak and Yaakov. Four such carriers are needed. But only three people have qualified as “patriarchs” (compare Berachot 16). We know this because G’d describes Himself only as אלוקי אברהם, אלוקי יצחק, ואלוקי יעקב (Exodus 3,15). We do not find that the prophets such as Moses or Jonah ever qualified for G’d calling Himself: “the G’d of Moses, or the G’d of Jonah.” Although we find that Moses is described as imploring his G’d in Exodus 32,11 (ויחל משה את פני ה' אלוקיו) and something similar in the case of Jonah, this does not mean that these prophets qualified as being part of the מרכבה, the Divine entourage, or “chariot.” There is not a single instance in which G’d associates His name in an exclusive manner with either of these two prophets. On the other hand, we do find G’d saying to Chiskiyah in Kings II 20,5 אלוקי דוד אביך, “the G’d of your father David.” This verse caused the senior Kabbalist in Spain הרב יצחק בן הרב אברהם to say in his prayers אלוקי דוד ובונה ירושלים, "G’d of David and the builder of Jerusalem.” He did so in order that he should be able to mention a מרכבה of G’d consisting of the required minimum of four carriers and that these carriers should all be human beings. However, Elisha’s question in Kings II 2,14 איה ה' אלוקי אליהו, “where is the Lord, the G’d of Elijah?” is not of the same category. This was a prayer and the wording is to be considered as merely rhetorical. This leaves us with the question why our sages never included David in the list of the patriarchs or as one of the pillars of the מרכבה at all. Our sages were concerned with the vision of Ezekiel in the first chapter of his Book. There we find the מרכבה consisting of four phenomena of which only three are assigned a specific location. The text reads: ודמות פניהם פני אדם, ופני אריה אל הימין לארבעתם ופני שור מהשמאל לארבעתם ופני נשר לארבעתם. (Ezekiel 1,10) “Each of them had a human face (at the front). The meaning of the words that “each of them had a human face,” is this was the face facing the prophet. The face on the right was that of a lion, whereas the face on the left was that of an ox. The prophet did not describe the location of the face of the eagle, such as saying that it was facing the back, for instance. The reason is that this was an attribute of G’d which deserved to remain hidden. Keeping this in mind, the Kabbalists followed this approach and did not include David in the regular number of the pillars of the מרכבה. [There is an interesting Midrash in which David implored G’d to become one of the patriarchs, meaning that when we commence the daily עמידה prayer we should begin with the words “G’d of Avraham, G’d of Yitzchak, G’d of Yaakov and G’d of David.” G’d explained to David that the three patriarchs had attained their stature due to their having successfully passed tests G’d had subjected them to. When David heard this he begged to be tested also. Although G’d warned him not to take such a chance, David insisted and was subjected to the test with Bat Sheva. We all know that he failed this test and this is why he did not join the ranks of the patriarchs. I do not recall the source of this Midrash at the moment. Ed.]

Yaakov included all the 13 attributes G’d revealed to Moses in Exodus 34, 6-7 in his prayer here. The words אלקי אברהם ואלוקי יצחק represented the first two of G’d’s attributes, i.e. “mercy and justice.” The words שוב לארצך G’d had said and which Yaakov quotes, refer to the third attribute, the one called רחום in Exodus. The words ואטיבה עמך correspond to the attribute חנון in Exodus, i.e. loving kindness totally unearned by the recipient. The words ארך אפים in the list given to Moses is represented in Yaakov’s prayer by the word קטונתי. Yaakov meant that but for G’d’s long lasting patience, he could not have endured. The word is reminiscent of the line in Amos 7,5 חדל נא מי יקום יעקב כי קטן הוא, “Oh Lord, refrain! How will Yaakov survive, he is so small!”

The words מכל החסדים ומכל האמת correspond to the words ורב חסד ואמת in the list of G’d’s attributes in Exodus. The words ועתה הייתי לשני מחנות in our verse correspond to the words נוצר חסד לאלפים in the parallel paragraph in Exodus. G’d has preserved the חסד performed by both Avraham and Yitzchok to be credited to the account of their grandson Yaakov. The words אלפים (plural), correspond to שני מחנות, 2 camps.

הצילני נא מיד אחי, these words correspond to the words נושא עון in Exodus, meaning that the sin has not caused Yaakov’s downfall.

מיד עשו, a reference to a sin of a far more serious nature than עון, described as פשע in the list of attributes in Exodus.

כי ירא אנכי, these words correspond to the word וחטאה in the list of attributes in Exodus. It is a minor type of sin, the one committed inadvertently.

ואתה אמרת, these words and their continuation correspond to the word ונקה in the list of G’d’s attributes revealed to Moses in Exodus 34,7.

ויאמר יעקב אלוקי אבי אברהם ואלוקי אבי יצחק, “You are the One Who has assured me when I left my father’s house that due to the merit of my fathers You would assist and protect me. (28,13). Now I turn to You in prayer relying on their merit in hoping that You will keep Your promise. Secondly, it was You Who has told me while I was in Charan to go back to the land of my fathers since their country was my country.

ואטיבה עמך, You also added that You would be good to me and would remain on my side. We have already explained that when the Torah repeats something we must relate to the message and not to the minor changes in the words chosen to express the same thought a second time. (compare our comments on 21,2 and 24,39).

אלוקי אבי אברהם ואלוקי אבי יצחק, Who has made me promises using these words to identify Himself to me when I had departed from Beer Sheva. (28,13.)

ואלהי אבי יצחק AND GOD OF MY FATHER ISAAC — But in another place (Genesis 31:42) he said, “And the Dread of Isaac”! Then also why did he again mention the Proper Name of God (first invoking him as God of Abraham, God of Isaac, and then continuing “O Lord, who saidst unto me”)? It should have been written “O God of Abraham and God of Isaac (omitting ‘O Lord’) who saidst unto me, “Return unto thy country” etc. But the explanation is as follows: Jacob said to the Holy One, blessed be He, “You made me two promises. One was when I left my father’s house at Beersheba when You said to me (Genesis 28:3) “I am the Lord, the God of Abraham thy father and the God of Isaac”, and on that occasion you promised me (Genesis 28:15) “and I will keep thee whithersoever thou goest”. Then again in Laban’s house You said to me (Genesis 31:3) “Return unto the land of thy fathers and to thy kindred and I will be with thee”. There You revealed Yourself to me by Your Proper Name alone, as it is said (Genesis 31:3) “And the Lord said unto Jacob “Return unto the land of thy fathers etc.” Relying upon these two promises I now come before You invoking you as “the God of Abraham and the God of Isaac” and also simply as “the Lord” under which names You made me these two promises respectively.

In mir vererbt sich ja das, was durch dich dem Abraham und Jizchak geworden, und du bist ja auch mir selber nahe getreten; wenn ich jetzt heimkehre, so folge ich ja deinem Geheiße; —

אלוקי אבי אברהם, Yaakov first listed the praises of the Lord, acknowledging His deeds of loving kindness, before coming to the point of pleading for His help in his hour of need. When the sages of the Great Assembly formulated our daily prayers they followed the example set by Yaakov here in devoting the first three benedictions to praising the Lord and acknowledging both His power and His Holiness, before launching into listing our requests from Him.

Return to the Land of your father and to your birthplace, and I will be with you... Yaakov was saying: Since You promised to be with me when I come to the Land of my fathers, if I die on the way, it will turn out that Your promise to me was not fulfilled.

Despite the dangers he faces, Jacob begins his prayer with thanksgiving: I am unworthy of all the kindnesses and of all the truth that You have performed for Your servant; for with my staff alone I crossed this Jordan River when I fled from Canaan. I was by myself and I had nothing, and now I have become two camps. I am therefore grateful.

“Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch. The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals. That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5). What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38). Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision. Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9). When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1).

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“Jacob said: God of my father Abraham and God of my father Isaac, Lord, who says to me: Return to your land, and to the land of your birth, and I will benefit you” (Genesis 32:10). “Jacob said: God of my father Abraham and God of my father Isaac” – but not of Esau? It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’ Rav Huna said in the name of Rabbi Aḥa: Who was close to David; was it not Aḥaz? But he leaves Aḥaz and says to Hezekiah: “So said the Lord, God of David, your father” (II Kings 20:5). It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’

(Gemara) What is the reason for such punishment for Niddah? R. Isaac said: "Because she committed corruption in the inner part of her womb, therefore should she be beaten in the inner part of her womb." This may be true regarding Niddah, but what is the reason for Challa and the lighting of the candles? It is as a certain Galilean expounded before R. Chisda: Thus said the Holy One, praised be He! "One fourth of a Log of blood did I put in your body; concerning blood (menstruation) have I warned thee. (Fol. 32a) I have called ye the first product and have charged ye concerning the first of your dough; the soul which I have put in you is called Ner (light) and I have charged ye concerning Ner (the Sabbath light); if you observe these things then it is well, but if not I shall take your souls." And why just at the time of childbirth? Rabba said: "When the ox has already fallen down, sharpen the knife for him." Abaye said: "Let the maid continue her rebellion, it will go under one rod." R. Chisda said: "Leave the intoxicant alone, he will fall by himself." Mar Ukba said: "The shepherd is lame and the goats are running away swiftly. [When they appear] at the gate of the fold, there are words (bargaining), but in the stalls (where the sheep are delivered), strict account is taken." R. Pappa said: "At the gate of business [you have] many friends, but at the gate of disgrace, no friend." And when are the sins of men investigated? Resh Lakish said: "When they pass over a bridge." A bridge and nothing else? But he intended to say all dangerous places like a bridge. Rab would not embark on a ferry where there were any heathen; he said: "His time to be punished may happen to be due [while on the boat] and I may be seized with him." Samuel [on the contrary] would not embark on a ferry unless there was also a heathen abroad, for he said: "Satan has no power over two persons of different nationalities." R. Janai always examined the ferry first and then he embarked on it. For R. Janai followed his own principle, and he said: "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? I am not worthy of all the kindness, and of all the truthfulness that Thou hath done unto thy servant. (Gen. 32, 11)." R. Zeira never walked under date-trees on a day when the Shutha wind blew. Our Rabbis taught: "For three sins women die of childbirth." R. Elazar says: "Women die prematurely" [instead of child birth]. R. Acha said: "For the sin of washing the dirt of their children on the Sabbath"; and others say, "Because they call the holy ark. The chest." We are "taught that R. Ishmael b. Elazar says: "For two sins common people die; because they call the ark, The chest, and because they call the synagogue The people's house.'" We are taught that R. Jose says: "Three breaches through which death enters were created for a woman. Others say three causes of premature death were created for woman; Niddah, Challa and lighting the lamps." One is in accordance with the opinion of R. Elazar and the other is in accordance with the opinion of the Rabbis.

(reversion to what precedes:) Jacob was given a hint and he did not take it, it being written (Genesis 28:15) "And, behold, I am with you, and I shall keep you wherever you go," yet he was frightened and he feared, as it is written (Ibid. 32:8) "And Jacob feared greatly and he was distressed." A man whom the Holy One Blessed be He had assured feared and was frightened? (How can that be?) Our father Jacob thought: Woe unto me; perhaps my sins will cause (the abrogation of the assurance.)

Another interpretation (of Gen. 32:8 [7]): AND JACOB WAS < GREATLY > AFRAID. Our masters have said: His body became like wax. (See Gen. R. 44:3; 65:19.) Moreover, the Holy Spirit cries out (in Prov. 24:10): IF YOU ARE INDOLENT IN THE DAY OF DISTRESS (TsRH), YOUR STRENGTH IS WANTING (TsR). At that time the Holy One said to him (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I HELP YOU…. I STRENGTHEN YOU through Michael; I HELP YOU through Gabriel. (Ibid., cont.:) AND I ALSO UPHOLD YOU THROUGH MY VICTORIOUS RIGHT HAND. (Gen. 28:15:) SEE, I AM WITH YOU. At that time (according to Gen. 32:8 [7]) HE DIVIDED THE PEOPLE WHO WERE WITH HIM. What did he do? He armed them within and clothed them with linen without. He prepared himself in three things: in prayer, with a gift, (Gk.: doron.) and for war. Where is it shown < that he prepared himself > with a gift? (In Gen. 32:22 [21]:) AND SO THE GIFT (MNHH) PASSED ON BEFORE HIM…. Where is it shown < that he prepared himself > for war? (In Gen. 32:9 [8]:) IF ESAU SHOULD COME < TO ONE CAMP (MHNH) AND DESTROY IT >…. Where is it shown < that he prepared himself > in prayer? (In Gen. 32:10 [9]:) THEN JACOB SAID: O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC…. What is written after that (in vss. 11-12 [10-111])? I AM UNWORTHY OF ALL THE KINDNESSES AND ALL THE FIDELITY…. PLEASE DELIVER ME FROM THE HAND OF MY BROTHER, FROM THE HAND OF ESAU. The Holy One said to him: You have called to me. By your life, I will save you, according to what is stated (in Ps. 89:27 [26]): HE SHALL CRY TO ME, YOU ARE MY FATHER, MY GOD, AND THE ROCK OF MY SALVATION.

(Numb. 2:2:) “Each with his standard.” This text is related (to Deut. 32:10), “He found him (i.e., Jacob) in a desert land.” [It was] a great find, [when] the Holy One, blessed be He, found Israel. (Numb. R. 2:6.) [He was] like a person who, when traveling in the desert, finds grapes there. So did the Holy One, blessed be He, find Israel, as stated (in Hos. 9:10), “I found Israel like grapes in the desert.” It is therefore stated (in Deut. 32:10), “He found him in a desert land.” The world was a desert, before Israel came forth from Egypt. (Ibid., cont.,) “And in the void was a wailing desolation.” The world was void and wailing, before Israel received the Torah. But when Israel came forth from Egypt and received the Torah, [the Holy One, blessed be He,] enlightened the world, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” [(Deut. 32:10, cont.,) “He encircled him, He watched over him, and He protected him as the pupil of His eye.”] What is the meaning of “He encircled him?” That he encompassed them with clouds of glory. “He watched over (rt.: byn) him,” in that He taught (rt.: byn) them the words of Torah. “He protected him.” Blessed are the ears that have heard to what extent did He cherish them, to what extent did He keep them, to what extent did He protect them. As much, as it were, “as the pupil of His eye.” See how He cherished them, kept them, and protected them. It is as the Holy One, blessed be He, said to Moses, “Tell them to make a tabernacle, and I will dwell among them. I am, as it were, leaving the heavenly beings and coming down to dwell among them. And not only that, but I will make them standards for My name. Why? Because they are My children, as stated (in Deut. 14:1), ‘You are children of the Lord your God.’ Also they are my hosts, as stated (in Exod. 7:4), ‘and I will bring forth my hosts, [my people the Children of Israel,] from the Land of Egypt.’” Therefore, he made those standards for My name, as stated (in Numb. 2:2), “each with his standard.”

Let Israel say, "It is not becoming for a person to say that he is good about himself, unless others testify to his goodness." And who testifies to the goodness of the Lord? Jacob said, "The kindness you have shown me is not for a day or a year, but for eternity," as it is written, "I am unworthy of all the kindness and faithfulness you have shown your servant" (Genesis 32:11). They asked him, "How many kindnesses has He done for you?" He replied, "They have no measure," as it is written, "God has shepherded me" (Genesis 48:15). Let Israel say, "What did I do to them in Egypt? And what did I pay them in the desert?" (Exodus 13:8) "And the Lord goes before them by day." (Exodus 13:21) "And what did they do to me at Sinai?" (Exodus 24:7) "All that the Lord has spoken, we will do and obey." At that moment, it was said, "I remember the kindness of your youth." (Jeremiah 2:2) Let Israel say, "Let the house of Aaron say, 'God is good, for His kindness is eternal.'" This can be compared to a homeowner who treated his workers well, but at the time of accounting, he did not scrutinize their work. At the time of threshing, he would serve them the best wine, but they did not know what was going on behind the scenes. Who knows his servants and his palace attendants? And who are the servants of the Lord? The sons of Aaron, who offer sacrifices to Him at all times.

Rabbi Levi said: That rod which was created in the twilight was delivered to the first man out of the garden of Eden. Adam delivered it to Enoch, and Enoch delivered it to Noah, and Noah [handed it on] to Shem. Shem passed it on to Abraham, Abraham [transmitted it] to Isaac, and Isaac [gave it over] to Jacob, and Jacob brought it down into Egypt and passed it on to his son Joseph, and when Joseph died and they pillaged his household goods, it was placed in the palace of Pharaoh. And Jethro was one of the magicians of Egypt, and he saw the rod and the letters which were upon it, and he desired in his heart (to have it), and he took it and brought it, and planted it in the midst of the garden of his house. No one was able to approach it any more.

Rabbi Huna interpreted the verse regarding the Jordan. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that crossed the Jordan crossed only due to the merit of Jacob our patriarch. That is what is written: “You shall inform your children, saying: Israel crossed [this Jordan] on dry land” (Joshua 4:22). Rabbi Huna said: Israel the patriarch. (The fact that the verse mentions Israel instead of the more common term for the nation, “children of Israel,” is meant to hint to the fact that they crossed in the merit of Israel, i.e., Jacob.) Rabbi Yudan [said] in the name of Rabbi Yoḥanan: We find in three places, in the Torah, in the Prophets, and in the Writings, that Israel crossed the Jordan due only to the merit of Jacob our patriarch. In the Torah: “For with my staff I crossed this Jordan” (Genesis 32:11); in the Prophets: “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the patriarch; in the Writings: “What is it, sea, that makes you flee? The Jordan, [that you turn back?]” (Psalms 114:5). [It retreats] “from before the God of Jacob” (Psalms 114:7). “That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered it a memorial for the nations of the world. Which is this? This is the Jordan. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – the plunder of Siḥon and Og. (The midrash understands the reference to ordered ewes as referring to the rows of soldiers who fought against Siḥon and Og (Etz Yosef). This occurred before the Israelites crossed the Jordan.) “That have come up from bathing” (Song of Songs 4:2) – Rabbi Elazar said: The land of Canaan was conquered with sixty thousand. (Commentaries struggle to explain how this is derived from the phrase of the verse cited here. Some suggest that the text should read “like a flock of ordered ewes” (Song of Songs 4:2). Rabbi Elazar then states that if this is an allusion to the army that conquered Canaan, they must have been sixty thousand, because if there were more they would not have been “ordered” and organized (Yefei Kol).) This is the opinion of Rabbi Elazar, as Rabbi Elazar said: Every war that involves more than sixty thousand is a war of pandemonium. Rabbi Yehuda said in the name of Ḥizkiya: Wherever it states about ten, about twenty, about thirty, about forty, it is saying either more or less. There it is stated: “About forty thousand, the vanguard of the army” (Joshua 4:13), and here it is stated: “Forty-four thousand seven hundred and sixty” (I Chronicles 5:18). Rabbi Aḥa said: They were complete thousands, and the rest perished on the way. (Forty-five thousand soldiers actually went out to battle, but forty-four thousand seven hundred and sixty returned. The verse in Joshua refers to this number as forty thousand.) Those fifteen thousand, where are they? (The total number that went out to battle was forty-five thousand, whereas Rabbi Elazar said they would go out with sixty thousand.) [Rabbi Elazar] said to them: They were guards of the equipment, and the verse did not include them in the tally. “That are all paired [matimot]” (Song of Songs 4:2) – as they were in the middle [metuamim] between the vanguard and the rearguard. That is what is written: “And the vanguard goes […and the rearguard goes]” (Joshua 6:9). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed. “Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Joshua: “Everything that you commanded us we will perform…” (Joshua 1:16). “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “Anyone who will defy your word…will die” (Joshua 1:18). At that moment, Joshua began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with Torahs like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you. “Your neck is like the tower of [kemigdal] David” – how did David elevate [gidel] you in his book: “Who smote great kings” (Psalms 136:17)! “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot]. “One thousand bucklers” – all those thousands and tens of thousands who crossed the Jordan and I defended them. I defended them only because of the merit of the one who came after one thousand generations. (Moses) You relied not only upon him, but rather, “all the shields of the mighty” – anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; their entire generation depends upon them. Due to whom did Israel cross the Jordan? It was due to “your two breasts” (Song of Songs 4:5) – these are Joshua and Elazar.

Afterwards (32, 10) Jacob prayed to the "G–d of my father Abraham and the G–d of my father Isaac who has said to me: 'return to your country and birthplace, etc.'" Rashi mentions that G–d had given Jacob two assurances, one at the time he had left his father's home at Beer Sheva, and the second when He told Jacob to return home and that He would be with him. On the latter occasion, G–d appeared to him using only the four-lettered ineffable name י-ה-ו-ה. The first assurance was clearly meant to reassure Jacob concerning his dealings with Laban and Esau, whereas the latter was to fortify Jacob against the fear of Samael. The very use of this name by G–d meant that Jacob had access to a dimension of G–d not available to the Gentile nations whose fate is guided by the attribute אל-הים, meaning agents or deputies of G–d such as the שרים. Jacob pointedly referred to both these assurances in his prayer.

[29. AND MOSES SAID UNTO HOBAB, THE SON OF REUEL.] We find Scripture telling us that Zipporah was the daughter of Reuel, for it is written, and he [Reuel] gave Moses Zipporah his daughter (Ex. 2:21). Furthermore, Scripture states, to water their father’s flock (The reference is to Reuel’s daughters, that is, Zipporah and her sisters.) (Ex. 2:16), and to Reuel their (Zipporah and her sisters.) father (Ex. 2:18). Now Hobab was the son of Reuel. (This is stated in our verse.) Thus Hobab (The son of Reuel.) was the brother of Zipporah. (The daughter of Reuel.) According to a rational analysis of Scripture, Hobab is to be identified with Jethro, because the Torah states, as thou [Hobab] knowest how we are to encamp in the wilderness (v. 31) and it states with regard to Jethro when he came to the wilderness, into the wilderness where he was encamped (Ex. 18:5). Should one disagree (With the identification of Hobab with Jethro.) and argue that Scripture refers to Jethro as choten mosheh (Moses’ father-in-law) (Ex. 18:1), then one can respond that it is the way of Scripture to refer to the father and the brother of a young woman by the term choten (father-in-law). (Thus according to I.E. the word choten means a father or brother-in-law.) Unto Hobab, the son of Reuel…choten mosheh (Moses’ father-in-law) (Our verse.) is proof of the aforementioned. For it has already been made clear to you that Hobab was the brother of Zipporah, and Scripture calls him choten mosheh (Moses’ father-in-law). Should one argue that choten mosheh (Moses’ father-in-law) is not connected to Hobab but to Reuel, then the response is, Scripture explicitly states Hobab choten mosheh (the father-in-law of Moses) (Jud. 4:11). Many say that Hobab and Jethro are one and the same. They maintain that Jethro/Hobab was the father of Zipporah and that Reuel was the grandfather of Zipporah. They argue that Scripture says, to Reuel their father (Ex. 2:18) (The father of Zipporah and her sister.) in the same manner that Jacob said, O God of my father Abraham (Gen. 32:10). (Isaac, not Abraham, was Jacob’s father. Thus father is used for grandfather. Similarly, in Ex. 2:18 father refers to grandfather.) Scripture similarly refers to Zipporah as Reuel’s daughter in the same manner that it refers to Belshazzar as Nebuchadnezzar’s son, (See Dan. 5:2; 18:22.) when in fact he was Nebuchadnezzar’s grandson. Our sages say that Jethro had seven names. (Mekhilta,Va-yishma Yitro 1.) There are seventy faces to the Torah. (A quote from Otiyyot de-Rabbi Akiva, a late aggadic Midrash on the alphabet composed sometime between 700-900 C.E. Some manuscripts read, there are seven faces to the Torah. According to the rabbis, Jethro, Hobab, and Reuel are one and the same person (see Rashi on Ex. 18:1 where he quotes all seven names). Hence I.E.’s comment.)

ויאמר משה לחובב, “Moses said to Chovav, etc.” Nachmanides writes that the Chovav mentioned here is identical with Yitro, Moses’- father-in-law. He was given a new name when he converted to Judaism. It is customary to give converts a new name when they are accepted into the Jewish religion. This is what happened to Tzipporah’s father. Her grandfather’s name was Reu-el. This is based on Isaiah 65,15 that “His servants will be known by another name.” This is the meaning of Exodus 2,18: “the said to Reu-el their father,” i.e. to their grandfather. The reference to a grandfather as a “father” is not unusual; we have seen this already in Genesis 32,1 where Yaakov speaks about “the G’d of my father Avraham.” We also find that Belshazzar was described as the son of Nevuchadnezzar although he was the grandson of Nevuchadnezzar (Daniel 5,2). On the other hand, our sages in the Mechilta at the beginning of Parshat Yitro claim that Yitro had seven different names. When Yitro said in verse 30: “I will not go but I will return to my country and my birthplace I will go,” Moses had turned to him without specific proposals just saying the Jewish people would treat him well (verse 29). Yitro understood this remark in terms of the Israelites giving him money, that they were going to let him share in the loot to be gained as a result of the conquest of the land of the Canaanites. He did not think that Moses’ promise would include land in the conquered country. This is why he declined the offer. He pointed out that in his own country he was better of, owning inalienable pieces of land, enjoying prestige, etc. When Moses became aware of this he told him: “please do not abandon us, etc.” He implied that Yitro’s knowledge of the desert etc., made him invaluable to the Jewish people. He assured him that he would share in all the advantages that would accrue to the Jewish people. He hinted that there would be a proper heritage for Yitro and his family in Eretz Yisrael in return for his assistance in conquering the land. I believe that Yitro agreed to this proposal. Thus far the commentary of Nachmanides.

You ought to appreciate that this paragraph contains an explanation of what exactly did happen to Yaakov as a result of his encounter with Esau. There is also a hint of what would be a correct form of relationship between the respective descendants of Esau and Yaakov during the long course of Jewish history. It is worth our while to consider Yaakov’s preparations for his fateful encounter with Esau as something to use as a model for ourselves in our dealings with the descendants of Esau. Basically, Yaakov used a three-pronged approach. 1) He prepared to wage war if it were forced upon him. 2) He prayed to G’d for deliverance. 3) He prepared gifts to soften the mood of his adversary. The first stage of his preparation, mobilising for war, is described in our paragraph in verse eight when the Torah writes that he divided the camp in two to give himself the maximum chance for at least one camp to escape unharmed. He then engaged in prayer when he appealed to G’d, saying (verse 12) “please save me from my brother, from Esau.” The third part of his preparation, i.e.. sending gifts (or bribes if you will), is found in verses 14-21. A great Jewish King, the King Chiskiyah learned from Yaakov when Jerusalem was under siege when he faced Sancheriv, [who during his time was the foremost conqueror of the world who had already liquidated the Northern Kingdom and exiled the Ten Tribes, Ed.]. We read in Kings II 18,15 that Chiskiyah gave all the silver that was in the treasury of the Temple and in his own vaults to Sancheriv in accordance with that King’s demands. He also readied what few forces remained at his disposal for war (Chronicles II 32,6). Finally, he prayed (Kings II 19,15) asking G’d to demonstrate His power to the world at large by saving the Kingdom of Yehudah. We have to act similarly whenever we find ourselves threatened by hostile Gentile forces. However, nowadays when G’d’s displeasure with us has become manifest seeing we are still in exile, we must not provoke war against our enemies as is evident from Song of Songs 2,7 השבעתי אתכם בנות ירושלים וגו', “I have made you take an oath o daughters of Jerusalem, etc.” One opinion in the Talmud Ketuvot 111 understands the oath as an undertaking by Jews in exile not to rebel against the local rulers and try and recapture the land of Israel by force of arms.

NOW THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS. Scripture does not mention him by name for he is not known [to the reader], but rather epithetically mentions that he was the honored one in his priesthood. This was Jethro, for after he became related to Moses it is written, And Moses went and returned to Jether his father-in-law, (Further, 4:18.) and there it is written, And Jethro said to Moses: Go in peace. (Further, 4:18.) [This proves that Jether and Jethro are the same person], just as Eliyah and Eliyahu, (Eliyah (II Kings 1:3), Eliyahu (I Kings 17:1).) Yirmiyah and Yirmiyahu. (Yirmiyah (Jeremiah 27:1), Yirmiyahu (ibid., 1:1).) After he became a proselyte to Judaism, he was called Hobab, as it is written, from the children of Hobab the father-in-law of Moses, (Judges 4:11.) for it is the way of all who become converts to Judaism that they be called another name in Israel. And he [Jethro or Hobab] was the son of Reuel, for it is written, And Moses said unto Hobab, the son of Reuel the Midianite. (Numbers 10:29.) The verse here stating, And they came to Reuel their father, (Verse 18.) means “their father’s father,” just as [Jacob had said], O G-d of my father Abraham, (Genesis 32:10.) [and Abraham was his father’s father], and [when speaking of Belshazzar, king of Babylon, Scripture says], Nebuchadnezzar his father, (Daniel 5:2.) [while he was his father’s father]. (Evil-merodach, king of Babylon, ruled after Nebuchadnezzar (see II Kings 25:27), and he was followed by Belshazzar (see Megillah 11a). Nebuchadnezzar was thus Belshazzar’s grandfather, and yet Scripture (Daniel 5:2) speaks of him as his father.) Similarly: Know ye Laban the son of Nahor? (Genesis 29:5. But Laban was really the son of Bethuel, for he was the brother of Rebekah (ibid., 24:29), and of Rebekah it is written that her father was Bethuel (ibid., Verse 15). Bethuel’s father was Nahor (ibid., 22:20-22). Yet Jacob asked, Know ye Laban the son of Nahor? It is because a grandfather is called “father.”) And Mephibosheth the son of Saul. (II Samuel 19:25. Mephibosheth was the son of Jonathan (ibid., 4:4), who was the son of Saul.) There are many other such verses. [Jethro’s daughters came and told Reuel their grandfather of how Moses came to their aid — as is related in Verses 18-19 — and did not tell Jethro] because the priest was not found in the house since he was preoccupied with the ministry in his temple, and so they came to the grandfather. It is possible that the verse, And Moses was content to dwell with the man, (Verse 21.) refers to the priest mentioned above [in Verse 16 — namely, Jethro] (The intent of Ramban’s words is as follows: According to the above-mentioned interpretation that Jethro was not to be found in his home and that consequently his daughters told Reuel, his father, what had happened (as stated in Verses 18-20), it should follow that the expression, And Moses was content to dwell with ‘the man’ (Verse 21) refers to Reuel, and it was Reuel who gave Moses Zipporah his granddaughter as a wife. But, continues Ramban, it is possible that “the man” in Verse 21 refers back to “the priest” in Verse 16, and so it was Jethro who gave Moses his daughter in marriage.) — for it was he who gave Moses Zipporah his daughter.

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; (Further 48:15.) and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. (Above, 32:10.) Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. (Ibid., 12:7.) And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: (94:5.) When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac (Above, 31:53.) in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. (See Ramban above, 28:17.) Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said (Zebachim 116a.) that Noachides (See Note 148 in Seder Vayishlach, also Note 222 in Seder Bereshith.) did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. (Above 8:20.) But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: (Torath Kohanim Vayikra 16:1.) “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, (94:5.) i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” (The case refers to a procession of a Rabbi and his pupils on the road. Since the pupils travel in advance of the Rabbi, a person coming from the opposite direction would first meet the pupils and then the Rabbi. Similarly, Isaac is the pupil and Abraham is the Rabbi. Hence Jacob offered sacrifices to the G-d of his father Isaac.) I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: (Sefer Habahir, 135. See Note 42 in Seder Bereshith.) “And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, (I Kings 18:38.) and it is further written, For the Eternal thy G-d is a devouring fire, etc.” (Deuteronomy 4:24.) Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], (The words in the brackets are from the Commentary of Lvush to the Rekanati on the Torah, who quotes these words of Ramban.) as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. (Micah 7:20.) It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night (Verse 2 here.) with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, (Verse 3 here.) for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; (Above, 31:13.) it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. (Verse 4 here.) Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, (Verse 4 here.) [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down (Exodus 19:20.) as “and G-d manifested Himself;” I will go down now and see (Above, 18:21.) as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, (Verse 2 here.) thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said (Moreh Nebuchim I, 48.) that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard (Above, 29:33.) as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying (Exodus 22:22.) as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained (Moreh Nebuchim I, 65.) with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? (Above, 6:5.) And that which the Rabbi has said (Moreh Nebuchim I, 48.) that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; (Above 16:2.) Hear the voice of my supplications; (Psalms 28:2.) Yea, when ye make many prayers, I will not hear; (Isaiah 1:15.) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. (Deuteronomy 28:1.) And so also, leiv shomei’ah (I Kings 3:9.) (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, (Above, 29:32.) [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, (Exodus 3:7.) [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, (Ibid., 2:25.) [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous (Ramban refers here to Chapter 48 of the first part of the Moreh Nebuchim mentioned above, in which Rabbi Moshe ben Maimon (Rambam) sets forth the theory that Onkelos always renders “seeing” literally except where it is connected with wrong, injury or violence, in which cases he expresses it as “It was manifest before the Eternal.” Onkelos is thus consistent with the prophetic phrase, Thou canst not look on iniquity (Habakkuk 1:13). However, Rambam mentions that he found three passages which contradict his theory. One is the verse, And the Eternal saw that the wickedness of man was great upon the earth, (above, 6:5), and the other two are mentioned in the following note. In these three cases which are connected with wrong and violence, Onkelos should have expressed “seeing” in the form of “being manifest before the Eternal,” and yet he translated them literally! Rambam then concludes that our version of Onkelos is inaccurate in those three cases! It is this conclusion of Rambam with which Ramban takes issue in the text before us.) in [the following three places: the verse mentioned above, namely, And the Eternal saw], (Above, 6:5.) and two other verses, (And G-d saw the earth, and behold it was corrupt, (above, 6:12). And the Eternal saw that Leah was hated, (above, 29:31).) which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, (Exodus 34:6.) as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. (Moreh Nebuchim I, 21.) But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? (Deuteronomy 31:3. In our version of Onkelos, the text reads, “His word will go over.” Ramban’s objection is thus removed.) This is a form of motion occurring in a narrative (As opposed to “the visions of the night.” See the beginning of the section where Ramban explains this distinction which Rambam makes.) and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, (Exodus 14:31.) as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, (Exodus 14:31.) yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. (Ibid., 31:18.) The Rabbi’s answer (Moreh Nebuchim I, 66.) that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, (Deuteronomy 33:2.) in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand (Exodus 15:12.) as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; (Ibid., Verse 6.) Thy strong hand; (Deuteronomy 3:24.) By a mighty hand, and by an outstretched arm; (Ibid., 4:34.) And My hand take hold on judgment; (Ibid., 32:41.) The eyes of the Eternal thy G-d are always upon it. (Ibid., 11:12.) [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], (Above, 28:12-13.) as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. (Rabbi Moshe ben Maimon’s thesis is that the reason Onkelos did not paraphrase the verse, I will go down with thee into Egypt, but translated it literally, is that the narrative begins with a statement that it was in a vision of the night. Ramban questions this thesis, for in the story of the ladder, which is also introduced as a dream, Onkelos avoided possible indications of corporeality, and accordingly he paraphrased the verses.) He further translated the expression, And, behold, I am with thee, (Above, 28:15.) as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, (Exodus 4:12.) [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, (Ibid., 3:12.) as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, (Above, 20:3.) And G-d came to Laban in a dream, (Ibid., 41:22.) as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, (I Kings 3:5.) and yet Jonathan ben Uziel (See Note 152 in Seder Noach.) translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, (I Kings 3:5.) one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, (Above, 41:22.) is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. (Daniel 2:31.) And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, (Exodus 16:8.) as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses (Numbers 21:5.) as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, (Above, 9:12.) and Between G-d and every living creature, (Ibid., Verse 16.) were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch (Ibid., 31:49.) as “the word of G-d watch;” G-d is witness (Ibid., Verse 50.) as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, (Ibid., 21:23.) is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said (Moreh Nebuchim I, 28.) that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, (Zechariah 14:4.) as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. (Exodus 17:6.) And concerning that which the Rabbi has said (Moreh Nebuchim I, 27.) that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, (Numbers 16:19.) as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, (Exodus 19:20.) “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” (Onkelos, ibid., 3:2.) Now if it is as the Rabbi [Moshe ben Maimon] said (Moreh Nebuchim I, 27.) that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, (Above, Verse 32.) as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here (Moreh Nebuchim I, 27.) and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, (Exodus 33:15.) as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, (Ibid., 32:34.) and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, (Ibid., 33:17.) Moses said, Let the Lord, I pray thee, go in the midst of us, (Ibid., 34:9.) and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” (We thus see that even here, where it is clear from the context that the verse refers to G-d and not an angel, Onkelos does not hesitate to translate “going” literally.) He similarly translated the expression, Thou canst not see My face, (Ibid., 33:20.) “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] (Ezekiel 3:12.) Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, (Exodus 33:18.) which the Rabbi has indeed so interpreted, (Moreh Nebuchim I, 54 and 64.) then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, (Exodus 40:35. Moreh Nebuchim I, 64.) and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala (See Note 56 in Introduction to Sefer Bereshith.) known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention (See Ramban on Exodus 20:19.) this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, (Ibid., 20:1.) [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke (Deuteronomy 5:4.) unto your whole assembly. (Ibid., Verse 19.) The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: (Mechilta Shirah 3. See also Megillah 29a.) “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” (Jeremiah 49:38.) Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], (Verse 3 here.) and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” (Above, 28:15.) because it is written there, And, behold, the Eternal stood beside him. (28:13. Since the Tetragrammaton (“the Eternal”) represents the attribute of mercy, had Onkelos literally translated Verse 15, “and, behold, I am with thee,” it would have indicated that this attribute would follow Jacob into exile since at the outset of this matter in Verse 13, Scripture uses the Tetragrammaton. Hence Onkelos translated Verse 15 as, ‘and My word will be in thy help,’ which is a reference to the attribute of judgment. (Bei’ur Ha’lvush to Rekanati on the Torah, who quotes the words of Ramban.)) The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. (Ibid., 3:12.) And may G-d show us wonders in His Torah.

והיה המחנה הנשאר לפליטה THEN THE REMAINING CAMP MAY ESCAPE in spite of him, for I will fight against him He prepared himself for three things: to give him a present — as it states (Genesis 32:22) “So, the present passed before him”; for prayer — as it states (Genesis 32:10), “And he said, ‘O God of my father Abraham”; for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6).

אעבדך שבע שנים ברחל, there can be no question that a righteous man such as Yaakov would not have the audacity to marry a woman and to found a family unless he were able to support her and to provide her with the requirements specified in Exodus 21,10 as spelled out in Yevamot 19. “a man is allowed to marry several wives provided he can look after them financially.” There is therefore no reason to believe that Lavan, who was himself a man of means, would give his daughters to sons-in-law who were unable to provide for them in the manner they had been accustomed to. If all this is so, how do we explain Yaakov’s referring to the time when he crossed the river Yabbok on his way to his uncle as having only his walking staff? (Genesis 32,10)? What Yaakov meant when he said this was that at the time he referred to he had not owned any livestock, nor any profession with which to earn his livelihood. The reason he offered to work for Lavan for 7 years was to use his work in lieu of a cash dowry he would pay her father for her hand in marriage, something that was customary in those days. Lavan’s daughters themselves referred to their father having sold them into marriage in Genesis 31,15. They were modest enough to know that Lavan had taken advantage of Yaakov by demanding an exorbitantly huge amount as dowry from him. We know also from Exodus 22,16 that a father used his daughter as a source of augmenting his income and when the value of such “merchandise” had been reduced through rape or seduction of the daughter (loss of virginity) he is entitled to financial compensation by the man who seduced his daughter (when he refuses to give her to the seducer in marriage in exchange for a regular dowry).

They were afraid, essentially, of their mission. Moses kept telling God at the burning bush: Who am I? They won’t believe in me. I am not a man of words. Jonah was reluctant to deliver a message from God to Israel’s enemies. And Jacob had just said to God, “I am unworthy of all the kindness and faith that You have shown me” (Gen. 32:10).

[89] How should one come to believe God? By learning that all other things change but He is unchangeable. Therefore God asks the wise man what there is in his hand or in the active life of his soul, for the hand represents activity; and he answers, “Schooling,” giving it the name of a rod. So Jacob also, the supplanter of the passions, says, “For in my rod I crossed this Jordan” (Gen. 32:10). The meaning of Jordan is “descent” or “coming down.” And to the nature that is down below, earthly, corruptible, belongs all that is done under the impulse of vice and passion. Over these Mind, the disciplined One, crosses in schooling himself. To take the words to mean that he crossed the river with a staff in his hand would be tame.

Yaakov said, God of my father Avraham, and God of my father Yitzchok, Adonoy Who said to me, Return to your land, to your birthplace, and I will do good with you.

And Jakob said, God of my father Abraham, Thou, the God of my father Izhak, the Lord, who saidst to me, Return to thy country and to thy kindred, and I wilt do thee good:

Genesis 32,11. “please save me from my brother, i.e. ‎from Esau;” Esau represents the negative side of the ‎emanations, Satan, the angel of death, the evil urge within us. ‎Yaakov prays that his brother should not turn out to be a Satan ‎in disguise, just as the evil urge sometimes portrays something ‎sinful as if it were a good deed, a ‎מצוה‎, so as to enable us to ‎salvage our conscience when following his advice.‎

My grandfather, my teacher of blessed memory, recounted in the name of the Rabbi of Lublin the interpretation of the phrase "I am unworthy of all the kindnesses" (Genesis 32:11). He explained that even the feeling of being small in one's own eyes is also a kindness from Hashem. It can further be said that through the kindnesses that Hashem has done for him, a person recognizes his own smallness. This is because, through the greatness of Hashem's kindness, a person comes to understand his own insignificance. I believe this has now been published in the book *Zikaron Zot*.

TWO. “I have become small from all the favors and from all….” (Genesis 32:11.) This means that by every favor (chesed) that G–d bestows upon man, (man) is to become very humble. For “chesed (Grace, favor, kindness.) is the right arm,” (In the “man-image” of the sefirot (cf. Addendum, Mystical Concepts in Chassidism).—Tikkunei Zohar, Introduction 17a.) and “His right arm embraces me” (Song of Songs 2:6.) —which refers to the state of G–d actually bringing him close (to Himself), far more intensely than before. And whoever is close to G–d, with ever exceeding uplifting and elevation, must be ever more humble—to the lowliest plane, (See Kitzurim V’Hearot L’Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch (Kehot, 1948; 1989), pp. 40 and 149.) as it is written: “From afar the L–rd has appeared to me.” (Jeremiah 31:2.) And as known, “All that are before Him are esteemed as nothing.” (Zohar I:11b (emphasis is the author’s).) Hence, whoever is more “before Him” is that much more as nothing, naught, and nonexistent.

And this is the rank of the “right side” of holiness and of “chesed to Abraham” (Micah 7:20. Abraham signifies the attribute of chesed; see Sefer Habahir 48 (131); Zohar I:41a, II:51b; Zohar Chadash 27a; et passim.—The “right side,” too, signifies chesed; see Addendum, Mystical Concepts in Chassidism.) who said: (Genesis 18:27.) “And I am dust and ashes.” (Cf. Chullin 89a.) This (humility) is also the trait of Jacob, and therewith he justified himself for his fear of Esau and did not rely on the promise given to him—“And, behold, I am with you….” (Genesis 28:6.) (That is), because Jacob regarded himself as utterly insignificant (Lit., was very, very small in his (own) esteem.) [because of the multitude of favors, “for with my staff…” (Genesis 32:11.) ], and as unfit and unworthy to be saved…and as the saying of our Sages, of blessed memory, “maybe sin will cause…,” for it appeared to him that he had sinned. (Berachot 4a.)

קטונתי מכל החסדים, “I have not been worthy of all the acts of kindness;” Yaakov explains what prompts him to be so fearful; he says that G-d has already done more for him than he could have expected, seeing that he did not feel worthy of it. As a result of his unworthiness he was afraid thatEsau who had performed the commandment of honouring his father and mother all the years when he had been absent, had accumulated sufficient merits to emerge victorious in a military confrontation with him. [After all, his father had blessed him with being successful with his sword. Ed.] Whenever the expression חסד and אמת occur in the Scriptures (together), they refer to someone having performed kind deeds, beyond the call of duty. Examples Genesis 49,29, when Yaakov asks his son Joseph to transport his remains to the land of Canaan and for him to be buried next to his wife Leah, although he had buried Joseph’s mother on the roadside where she had died. We find another example in Samuel II 15,20, where David excuses Gittai, from Gat, a gentile, from endangering himself while remaining in his company while he has to flee from his own son Avshalom.

And of all the truth: Onkelos translates it as, "and from all the good," which is not like his translation in every [other] place, which is "truth." And see Ramban, who explains that lasting kindnesses are called truth. And such is [also] the language of Scripture: "And the Lord is a true God, a living God and the eternal King" (Jeremiah 10:10). And in Vayikra Rabbah 26:1 (Parshat Emor), it explains that the end of the verse explains what is a true God: "Because He is 'a [living] God and the eternal King.'" [That is] to say, because He is everlasting. And [this is] like the remark in the Talmud (Shabbat 104a), "Truth is lasting." And so too is the good that is everlasting called truth. And so [Ya'akov said] that "You have done two goodnesses for me" - meaning "the kindnesses," which are the wealth; and "all the truth," which is that He chose him, such that a chosen nation will come from him and his offspring, to be everlasting. And it is for this very reason that Onkelos translated it as, "and of all the good."

I AM NOT WORTHY. Katonti (I am not worthy) is vocalized like yakholti (I have prevailed) in gam yakholti (Gen. 30:8). (A kal in the perfect is usually vocalized with a pattach beneath the middle root letter. However, katonti and yacholti are vocalized with a cholam.) The meaning of our verse is: I am insignificant and of little worth for you to have done all these merciful deeds for me. (The verse literally reads: I am small. I.E. interprets this to mean I am insignificant. Cf. Bereshit Rabbah 76:4: Katonti. Rabbi Abba says, “This means I am not worthy.”) I have already explained the meaning of mercy and truth. (Cf. I.E.’s comments on Gen. 24:49.)

קטונתי מכל החסדים, "I am not worthy of all the kindnesses, etc." Jacob first mentioned חסדים, kindness, and then אמת, divine assistance, which he felt he had qualified for. Actually, Jacob should have mentioned the אמת before mentioning the חסדים, something he was not even entitled to. He mentioned the חסדים first because they are something that it is impossible for man to repay to G'd. He called it אמת because man is incapable of requiting these acts of kindness. We know this from Job 35,7: אם צדקת מה תתן לו, "even assuming that you were righteous, what can you possibly give to Him?" This is why services rendered for the dead are called חסד של אמת, seeing that the dead cannot repay us (Bereshit Rabbah 96,5).

Jacob also wanted to mention separately two kinds of favours that G'd had done for him. The first was the kindness that He displayed for him by providing Jacob with an abundance of material wealth. The second was the fact that G'd had enabled Jacob to hold on to his gains and that G'd did not allow Laban to steal them from him forcibly and thereby displayed His truth. You must appreciate that there are occasions when G'd does show a person kindness whereas that person is subsequently deprived of his gains by outsiders exercising their free will. G'd in turn compensates the person who has suffered such a robbery. In such instances the person in question has experienced partial comfort only. He would have felt much better if he had not been robbed of what G'd had granted him in the first place. He will never forget that he had once become the victim of a robbery. He will imagine that if he had not been robbed he would now be still better off, not realising that G'd had only compensated him for what he had been robbed of. Secondly, the fact that G'd did not interfere with the robber will continue to bother such a person. He would have felt completely at ease had G'd restored to him the very goods the robber had taken. Jacob had experienced this latter kind of personal supervision by G'd as we know from 31,9, where Jacob described how G'd had saved his cattle from Laban and restored them to him. When Jacob spoke about "all of G'd's truth," this is the kind of interference by G'd which he had in mind.

קטנתי מכל החסדים, “I am not worthy of all the kind acts You have performed for me.” This teaches us that when a person engages in prayer that he should emphasize his own inadequacies and extol the power of the One to whom he addresses his prayer. Yaakov made this point plain by describing his relationship with G’d as “your servant.” One must also mention the manifold and varied kind deeds which G’d had already performed for the supplicant. This is what King David did in Psalms 16,2 when he said אתה טובתי בל -עליך, “You are my Lord, my benefactor; there is none above You.” He meant that the experience he had had of G’d’s kind deeds had convinced him that there is no one equal to Him as a master. A master’s kindness vis-a-vis his servant is something entirely voluntary. Similarly, all the acts of kindness performed by G’d are not rooted in any claim man has upon G’d, but are totally spontaneous. Only after having expressed such sentiments as an introduction to one’s prayer does one proceed to ask for one’s specific needs. At this point Yaakov asked: “please save me!” As to the meaning of the words ומכל האמת, “and of all the truth,” This suggests at first glance as if G’d acted out of a sense of obligation, i.e. attribute of Justice when performing these kind deeds. Onkelos, aware of our being apt to misconstrue the meaning of the word אמת in this instance, changed the meaning of the words when he translated them as מכל טבוון instead of as קשוט. The plain meaning of the word אמת in our verse is: “seeing giving the land of Canaan to Yaakov was fulfillment of a long-standing promise by G’d to both Avraham, Yitzchak and himself, the fulfillment of that promise was not so much an act of kindness as an act of truth.” This is also the plain meaning of the verse in Micha 7,20 תתן אמת ליעקב חסד לישראל, “You give as an act of truth to Yaakov something that You promised to Avraham as an act of pure kindness.” G’d had not been under any obligation to promise the land of Israel to Avraham; He was, however, under an obligation to fulfill His promise to Avraham in Yaakov’s time.

כי במקלי, “for with my staff, etc.” this teaches that one must remember the days of starvation during the time one has prospered in order not to forget the fact that one is so much better off now than then. Solomon also taught us this in Kohelet 7,14: ביום טובה היה בטוב, וביום רעה ראה, “in a time of good fortune enjoy the good fortune; and in a time of misfortune reflect.” What Solomon meant was: “reflect on the time when you suffered misfortune now that you enjoy good fortune.”

The words מכל החסדים ומכל האמת correspond to the words ורב חסד ואמת in the list of G’d’s attributes in Exodus. The words ועתה הייתי לשני מחנות in our verse correspond to the words נוצר חסד לאלפים in the parallel paragraph in Exodus. G’d has preserved the חסד performed by both Avraham and Yitzchok to be credited to the account of their grandson Yaakov. The words אלפים (plural), correspond to שני מחנות, 2 camps.

קטנתי, I am not asking You G’d to help me in a manner commensurate with my merits, as I am perfectly aware that these are utterly inadequate. כל החסדים וכל האמת אשר עשית את עבדך, Yaakov described as חסד the acts of unearned love G’d had performed for him, whereas he described as אמת, “truth,” i.e. deserved compensation, that G’d would keep His promise to him. (“Here, I am going to be with you, etc.” 28,15) He feels entitled to expect G’d to keep His promises when these are of a positive nature. When G’d had said to him that He would protect him wherever he would go, this had not been a conditional promise, dependent on Yaakov being worthy of such protection. He is aware that he may have sinned, but expects the promise to be kept for the sake of his father and grandfather both of whom G’d Himself had invoked in association with this promise. He feels that he deserves such protection, having heard that Esau is an unreformed sinner, still relating to him with hostility.

‘KATONTI’ OF ALL THE MERCIES, AND OF ALL THE TRUTH. “My merits have diminished as a consequence of all the kindness and truth which You have already shown me. For this reason I am afraid lest I have become depraved by sin since the time You made these promises to me, and this may cause me to be delivered into the hand of Esau.” This is Rashi’s language. But it is not a correct interpretation because it does not fit into the language of the verse, [for katan refers to size, not quantity]. Furthermore, Jacob said afterwards, And Thou saidst: I will surely do thee good and make thy seed as the sand of the sea, (Verse 13 here.) but of what efficacy would this promise be if subsequent sin caused him to be deprived of it? Moreover, Jacob mentioned two promises which the Holy One, blessed be He, had made him — one in Beth-el, (Above, 28:15.) and one in Haran (Ibid., 31:3.) — and he first stated the promise given to him in Haran, O Eternal, who saidst unto me: Return unto thy country, and to thy kindred, and I will do to thee good, (Verse 10 here.) this being what was said to him when he was about to leave the house of Laban: Return unto the land of thy fathers, and to thy kindred, and I will be with thee. (Ibid., 31:3.) Now following this promise, G-d did not bestow good upon Jacob to account for all these mercies and truths of which Jacob mentioned that his merits should be diminished on account of them. The word katonti rather means that he is too small to have been worthy of all the mercies which He had done for him. Likewise, How shall Jacob stand? for he is small, (Amos 7:2.) that is, too small to be able to bear all that was decreed against him. And so the Rabbis said in Bereshith Rabbah, (76:4.) “Katonti. Rabbi Abba said that it means ‘I am not worthy.’” Now hachasadim (the mercies) are the kindnesses which G-d did for him without having vowed to do them, and ha’emeth (the truth) is the kindness which He promised him and fulfilled. Jacob thus said that he was unworthy of G-d’s promising him and performing those kindnesses which He promised him, nor was he worthy of those other many kindnesses which He did for him without having promised to do them. But I have not understood the opinion of Onkelos who translated, “from all the mercies and all the good,” when he is accustomed to translate chesed ve’emeth as “mercy and truth.” Perhaps Onkelos is rendering chasadim here as referring to Jacob’s rescue, that is, the many times He had saved him from his troubles. Onkelos rendered emeth as referring to all this good which Jacob possessed, for G-d had given him sons and daughters, wealth and belongings, and honor. The correct interpretation appears to me to be that long-lasting kindnesses such as children and wealth are called emeth, which is from the root of emunah (faith), just as: ‘Vene’eman’ (and confirmed shall be) thy house and thy kingdom forever, (II Samuel 7:16. This was said to David, whose kingdom was assured of existence.) which connotes assured existence; His bread shall be given, his waters ‘ne’emanim’ (shall be sure), (Isaiah 33:16.) just as the prophet said, Wilt thou indeed be unto me as a deceitful brook as waters that are not ‘ne’emanu’ (sure)? (Jeremiah 15:18.)

קטנתי מכל, from qualifying for all the

החסדים, the loving kindness as expressed by promises. We have a parallel to this in Kings I 8,64. Seeing that You have performed for me both חסדים and אמת, although I have not yet redeemed my vow to establish an altar at Beyt El and to sacrifice to You there, I am now afraid in spite of the assurances You have given me. I am aware that You do not judge man according to his good intentions but according to his carrying out such intentions, and I have been remiss in this respect. We find in connection with Chizkiyah, King of Yehudah in Kings I 20,1 that when the prophet had told him: “you will die and not live,” that the king prayed to G’d and was granted an additional 15 years of life on earth. [he was given this extension as in his prayer he had enumerated his merits, although G’d justified the extension with reference to King David, Chizkiyah’s ancestor. Ed.]

קטנתי מכל החסדים I AM TOO UNWORTHY OF ALL THE MERCIES (This may be rendered “I am small — unworthy — because of all the kindnesses) — My merits are diminished in consequence of all the kindness and truth which You have already shown me. For this reason I am afraid: perhaps, since You made these promises to me, I have become depraved (נתקלקלתי) by sin (another version of Rashi has נתלכלכתי, I have become defiled by sin) and this may cause me to be delivered unto Esau’s power (Shabbat 32a).

ומכל האמת [my merits are diminished in consequence] OF ALL THE TRUTH — of the true fulfillment (אמיתת) of Your promises — because You have already kept all the promises You made me

כי במקלי FOR WITH MY STAFF — I had with me neither silver nor gold nor cattle — only this staff of mine. The Midrashic explanation is, that he had placed his staff in the Jordan and Jordan had divided for him to pass over.

für mich freilich bete und bitte ich nicht, ich habe bereits so viel von dir erhalten, daß ich bereits dem mit meiner Dankespflicht nicht genügen kann, bin durch die Fülle deiner Wohltaten ja schon ganz klein geworden. Denn nicht die absolute, sondern die aus dem Verhältnis zu dem Empfangenen sich ergebende relative Größe der Leistungen macht die Größe des Menschen aus. Wir laufen alle Gefahr, um so geringer zu sein, je mehr wir haben; —

קטונתי מכל החסדים, I was not worthy of all the acts of kindness I have experienced at Your hands.

ומכל האמת, the good You did for me on account of the merit of my father and grandfather. Seeing that You have already seen fit to treat me well beyond my deserts, I beg of You to continue to do so. Our regular prayers reflect this sentiment when we use the expression כגודל חסדך, “in accordance with the greatness of Your kindness.” Moses used this expression in Numbers 14,19 when praying for forgiveness of the people after the debacle with the spies.

My merits have diminished because of the kindnesses and truth... מכל החסדים means because of the kindnesses. ואת עבדך means, “That you have done with me.” Rashi is explaining that [in this verse,] את means “with.”

Lest from the time You made me the promises, I have become tainted by sin... For the reason of diminished merits alone, Yaakov would not have feared, as there is no death without sin and no suffering without iniquity (Shabbos 55a). Thus Rashi brings also the reason of “tainted by sin.” And for the reason of “tainted by sin” alone, we might think that Yaakov still need not have feared, as his merits would outweigh his sins. Thus Rashi brings also the reason of diminished merits. Due to both of these reasons, Yaakov was frightened.

“Making Your words come true...” Rashi is answering the question: Just because Hashem spoke [true promises], should Yaakov’s merits diminish? For Rashi said above, “My merits have diminished.” [Therefore Rashi explains, “You have kept all the promises.”] And why did Rashi say, “You have kept,” rather than, “You have done,” as the verse says? Because [the fulfillment of] what one says is not called עשייה, but שמירה. I.e., “keeping” it is the same as “doing” it.

The Midrashic explanation is: He placed his staff into the Jordan [River] and the Jordan split. According to this, [Yaakov is saying that] Hashem did him two good deeds: the splitting the Jordan, and the [dividing into] two camps. But according to the simple meaning, there is only one kindness.

However, I am now in trouble: Deliver me please from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, mother and children alike. He is liable to kill all of us.

I am unworthy, etc. - (Shabbat 32a): [Rabbi Yannai] said, "A person should never stand in a place of danger saying that they [on High] will perform a miracle for him, lest they do not perform a miracle for him. And [even] if they do perform a miracle for him, they will deduct it from his merits." Rabbi Ḥanin said, "What is the verse [that alludes to this]? When Jacob said, 'Katonti (I am not worthy) of all the mercies, and of all the truth, which You have shown unto Your servant'" (Genesis 32:11). ( He explains "katonti," as my merits have become small. But ostensibly, this requires [further] study - as note that Ya'akov [only] used this expression out of modesty. So there is no hint here to the diminution of merits. And see Ramban and Maharsha, who have [already] pointed this out. But it appears to me that [its understanding] is according to that which is written in Bava Kamma 50b, "Anyone who says that the Holy One, blessed be He, is a Relinquisher will have his life relinquished." And if so, once Ya'akov said that he was not worthy of all the goodnesses; if so, they could not be done for him for free, but rather his merits [must have been] diminished.)

קטונתי מכל החסדים, “I am unworthy of all the acts of love and kindness, etc.” According to Rashi, Yaakov means that each act of kindness performed on his behalf by G’d diminished the sum total of his remaining merit balance. Nachmanides does not accept this interpretation as linguistically correct, seeing that the words “small” and “big” are appropriate for bodies but not for concepts such as merits. These concepts are measured according to quality not according to quantity. The correct interpretation therefore is that Yaakov did not consider himself worthy of the kind deeds G’d had seen fit to perform in his interest. The difference between the חסדים and the אמת lies in deeds performed for his sake even without the benefit of his having vowed to give tithes and to build a Temple, They refer to the promises G’d had made him prior to his having made any vow whatsoever. The word אמת is a reference to assurances given to Yaakov by G’d, and these having been fulfilled (in his lifetime). They are named thus as man is entitled to expect G’d to make good on His promises. (unless he had done something to forfeit the claim these assurances were based on)

כי במקלי עברתי את הירדן הזה, “for when I previously crossed this river Jordan, all I possessed was my walking staff.” I used to have a problem with the expression “this river Jordan,” seeing that Yaakov’s route was far distant from the river Jordan. The Jordan constitutes the eastern boundary of the land of Israel! My brother Rabbi Yehudah answered my question by pointing out that actually it was not Yaakov who crossed the Jordan but his staff, which by splitting the Jordan (as per tradition of our sages) enabled Yaakov to cross the river. [the meaning of the prefix ב in the word במקלי is not “with” but “by means of.”] The use of the word זה, “this,” for something not at hand, is not unique. We encounter it, for instance in the line כי זה משה האיש, “for this man Moses,” (Exodus 32,1) as a reference to Moses who, at that time, was on Mount Sinai, far from the camp of the Israelites.

“I am unworthy of all the kindness” [32:11]. Jacob said: my merits have been reduced. That is to say, Jacob said: I have accepted goodness from the Holy One. He will not do any more kindness, since I am not worthy to receive kindness from the Holy One. Even though the Holy One promised me to do kindness, who can know if my sins are not too numerous? (Rashi, Genesis, 32:11.)

“With my staff alone I crossed” [32:11]. Jacob said: I had nothing of my own when I ran away from Esau, except for my staff. Now I have become two groups of people, with goods and animals. The Midrash (Tanhuma, ed. Buber, Vayetze, 3.) writes, “With my staff alone I crossed” [32:11], means that Jacob took his staff and hit the Jordan, which spilt the water, and he crossed on dry land. (Rashi, Genesis, 32:11.) Bahya writes. From this Torah portion we learn that when things go well for a person, he should also think about the day when things went poorly for him, in the expectation that he should praise the Holy One, who helped him out of the great need and poverty and to wealth. (Bahya, Genesis, 32:11.)

There is a great deal of difference between a sin committed under the influence of the evil urge, and a sin committed as a result of calculated deliberation, the result of rationalisation. The sinner of the first category will easily feel shame and remorse, leading to complete repentance. The Talmud Berachot 12, says that whoever commits a sin and feels ashamed of it, will have all his sins forgiven. Proof of this is cited from Ezekiel 16,63, "that you may remember and feel shame, and have no more excuse because of your humiliation, when I have forgiven all you have done." The reason is, that the sins committed under the influence of the evil urge do not generally remove the sinner from society. This is why the Talmud Sanhedrin 104, includes king Achaz as belonging to the group of righteous kings. The king, who had subjected his own son to Moloch rites, an extreme abomination, who sold temple treasures in order to bribe the king of Ashur, and who even made a replica of an altar he had seen in an idolatrous temple in Damascus, nevertheless qualified for the description "righteous!"! This was due to the fact that the Talmud interprets Isaiah 7,3, as evidence that king Achaz displayed shame in the presence of the prophet. The idea seems to be that the shame displayed proved that his sins had been due to impulses, not to deliberate attempts to flout G-d’s laws. When the Talmud Sukkah 52, states that anyone who is greater than his fellow man also has greater urges than his fellow man, this may well mean that he who deliberates before committing a sin, may well find that eventually the impulses urging him to sin will overpower him. This is also the meaning of the Talmudic statement (Yuma 29) that "the deliberations leading to sin are worse than the sin itself." This is nothing else than saying "when the sin has become the result of careful deliberation, such sin is especially weighty." The whole matter is well illustrated in the dialogue between Rav Ashi and king Menashe reported in Sanhedrin 102. The former had announced to his students that on the morrow he would lecture on the three kings who had forfeited their share in the hereafter, including his colleague king Menashe. During the night, king Menashe appeared to Rav Ashi in a dream, demanding to know why Rav Ashi had had the arrogance to describe himself as his colleague. He asked Rav Ashi from which end of a loaf of bread one has to cut first when reciting the benediction of hamotzi. Rav Ashi did not know. Thereupon king Menashe said to Rav Ashi "if you do not know the answer to such a simple question, how can you describe yourself as my "colleague?" Rav Ashi asked to be given the answer. King Menashe explained that the part of the loaf that gets brown first during baking, is the part one must cut. Thereupon Rav Ashi wanted to know how it was possible that a man who had been such a talmid chacham, great scholar, could have been so deeply involved in idol worship and all the atrocities described in the book of kings. The king replied that if Rav Ashi had lived during that period he would have served those same idols with much greater fervour even. Menashe who approached things from an intellectual level, knew that it is logical to cut the bread at the point where it first started to become bread, i.e. in accordance with natural processes. Menashe's idol worship was based on reason, logic and his knowledge of the operation of natural law. Such sinfulness is almost impossible to reverse unless one is granted an act of clear hashgachah peratit, personal Providence by G-d. In the latter's case, the afflictions he suffered while imprisoned by the king of Ashur, proved to be such a catalyst and made him into a baal teshuvah, repentant sinner. Rav Ashi who applied Torah reasoning only, would have been even more vulnerable to the arguments of the philosophers of that time, had he been exposed to them. Therefore, in the estimation of Menashe, he would have embraced idol worship with even greater fervour. Menashe is used as an example of the errors that the pursuit of philosophy and natural sciences, when a primary occupation, can lead to. Menashe and his group had persuaded themselves that G-d had abandoned the earth, hence they went their own way, did not feel beholden to anyone. As a result of their conduct, their philosophy became a self fulfilling prophecy, since G-d was forced to withdraw in view of their blasphemous behaviour. The wickedness of Israel at that time exceeded anything that had ever occurred before. G-d’s withdrawal however, was secondary, i.e. effect not cause. Once Menashe had been captured, humiliated, etc., he began to view his personal fate consistently not as accidental, but as a sign from heaven that he was being punished. This paved the way for his teshuvah. G-d hearkened to his prayer, and he was restored to his throne in Jerusalem. (Chronicles II 33.) Menashe's teshuvah could hardly have occurred had he not known where bread begins to bake, i.e. that natural processes all have an ultimate Cause, i.e. the Creator. The study of cause and effect, i.e. natural science, had finally led him to the realisation that there had to be an ultimate Cause. Belief in miracles is only sensible once there is the conviction that He who occasionally employs the supernatural, is in fact Master of the natural, its guiding force. Menashe's deliverance proved to him the superiority of personal experience of "the hand of G-d" to all theories about religion that had preceded it. Even a Moses had erred similarly, as long as he had assumed that logic and reason would dictate success in his dealings with Pharaoh. Rachav and her people were impressed with the supernatural, (splitting the sea, crossing of the Jordan, Joshua 2,10-11) The miracles performed by Elijah and Elisha threngthened the belief in G-d as the prime force in our lives. The argument between Rabbi Pinchas ben Yair who was on a mission of raising funds to secure the release of Jewish prisoners, and a river which refused to stop running in order to afford him a chance to cross it, is an interesting example of our point. (Chullin 7) Rabbi Pinchas commanded the river to part, to let him cross in order to perform a mitzvah. The river replied that since it was performing the will of its Creator twenty four hours a day every day, it could not depart from the norms that had been set for it. It added, that since it was certain that it carried out G-d’s will, whereas the success of Rabbi Pinchas' mission was in some doubt, it saw no reason to comply with Rabbi Pinchas' order. Rabbi Pinchas threatened that the river bed would dry up forever unless it responded positively. The river complied. In fact, Rabbi Pinchas even insisted that the river also part for the sake of a fellow traveller who was transporting matzah for use on the Passover. Rav Yoseph commented that Rabbi Pinchas' powers and greatness equalled that of Moses plus six hundred thousand Jews. The argument underlying all this, merits our attention. Rabbi Pinchas was engaged in an endeavour similar to the one Moses had been engaged in at the time of the Exodus. Both were engaged in liberating Jews that had been enslaved by human masters. They were to be freed so that they could serve the Lord. The river's argument was that by following its normal, natural behaviour it was carrying out its destiny, the one decreed by its Creator. Gravity and a tendency towards cohesion of water molecules are part of those natural laws, and must not be tampered with. Man's will, the river argued, is fickle, not anchored in natural law. Sometimes man decides to comply with the Creator's designs and purposes, other times he does not. Such fickle and irregular service of the Lord cannot be granted priority over the constant performance of the Lord's will by rivers such as the one in question. Not true, said Rabbi Pinchas. You and nature as a whole exist only for the sake of enabling man to fulfil his destiny. (Bidmuto u-vetzalmo, in His image was man created, in order to emulate Him) If you fail to facilitate this, you have lost your reason for existence altogether, said Rabbi Pinchas to the river. You would therefore cease to flow altogether. As Bereshit Rabbah 19, puts it "whatever was created before its counterpart, is inferior to its counterpart." (see our chapter 15) It follows that what Rabbi Pinchas said to the river in essence, was, "unless you now perform the specific task allotted to you by me, your existence for the general tasks is pointless." We must understand the Midrash in Shabbat 88, that at the time of creation G-d made an agreement with nature that its continued existence was contingent on the acceptance of the Torah by Israel, in the same spirit. This is also the meaning of the discussion between Joshua and the sun which our Rabbis quoted in the Yalkut Joshua 23. (see chapter 37) Proof of the fact that this principle is correct, is found in the fact that the ordinary Jew carying flour for Matzah on the Passover was deemed worthy of the same miracle as the saintly Rabbi Pinchas.

(The second possibility) is that he will be saved by G-d's help. Then his merits will be annulled and he will lose his reward, as our sages said on this matter (Shabbat 32a): "a man should never put himself in danger thinking that a miracle will be performed for him, because maybe no miracle will be done for him, and even if a miracle is done for him, his merits are reduced". And Yaakov our forefather said "I am not worthy from all Your kindnesses" (Bereishis 32:11), to which the targum explains: "my merits have diminished due to all of Your favors and kindnesses."

Hence, the saints in ancient times, when some good fortune happened to them, were troubled in two respects: First, that they should not fall short in the complete fulfillment of the service and gratitude they owed for this good fortune and that it should not turn into evil for them, as our ancestor Jacob said, "I have diminished from all the mercies, and truth which You have shown unto Your servant" (Gen. 32:11); secondly, that it should not be the Creator's reward for their service, and thus their reward in the world to come would be diminished, as the ancients explained the text, "And repays them that hate Him to their face to destroy them (in the afterlife)" (Deut. 7:10). This will suffice on this theme.

And in Pirkei deRabbi Eliezer (Chapter 48:17), he gave a different reason for the word[s], I have surely visited [pakod pakadati], with which they were redeemed. It said, and this is its language there: Rabbi Eliezer said, "The five letters of the Torah that are of double [shape] are all expressions of redemption. Kaf, kaf, with which our father Abraham was redeemed from Ur of the Chaldees, as it is stated: Go out [lekh lekhah] of your land (Gen. 12:1). Mem, mem, with which our father Isaac was redeemed from the Philistines, as it is stated: Go from us, for you are much mightier than us [mimenu meod] (Genesis 22:16). Nun, nun, with which our father Jacob was redeemed from the hand of Esau, as it is stated, Deliver me, I pray, [hatzileini na] (Genesis 32:11). Peh, peh, with which the Jewish people was redeemed from Egypt, as it is stated: I have surely visited you, [pakod pakadti] (Exodus 3:16, 17). Tzadi, tzadi, with which the Holy One, blessed be He, in the future will redeem the Jewish people at the end of the fourth empire, as it is stated: Tzemach is his name; and he shall grow up [yitzmach] out of his place (Zechariah 6:12). All of them were told to Abraham, and Abraham passed them down to Isaac, and Isaac passed them down to Jacob, and Jacob passed them down to Joseph and his brothers, as it is stated: He will surely visit [pakod yifkod] you (Genesis 50:24). Asher, the son of Jacob, passed down the mystery of the redemption to Serah his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serah, the daughter of Asher, and they said to her, 'A certain man has come, and he has performed such and such signs before us.' She said to them, 'There is no substance to these signs.' They said to her, 'But did he not say, "Pakod yifkod?"' She said to them, 'He is the man who will redeem the Jewish people in the future from Egypt, for so did I hear from father.' As it is stated: And the people were convinced when [...] the Lord had visited [pakad] His people (Exodus 4:31)." To here [is the midrash].

And the mystery of the matter: Cantillation-notes: Shophar (֣) , me-hupakh (֚) , qadmah (֨) , zaqeph qatan (֔) – that of which it is stated: (Gen. 32:11 ) I am made small (qatonti) , from all the kindnesses and from all the truth... It is straightened-up and called: the cantillation-note zaqeph gadol (֕) (great upright) . And there is no truth but Torah. It is this that is written: (Mal. 2:6) The teaching (Torah) of truth was in his mouth...

At that time, the cantillation notes: shophar mehupakh (֚) , qadmah (֨) , zaqeph qatan (֔) : the regime of the nations of the world is to be overturned, and Israel – who are of the seed of him of whom it is stated: (Gen. 32:11) I Jacob have become small from all the kindnesses – will rise and straighten-up.

crossed the Jordan's water. (See Genesis 32:11, Jacob said, “For with my staff, I passed over this Jordan.”)

Remember the one who, carrying his staff, crossed the Jordan's water. (See Genesis 32:11, Jacob said, “For with my staff, I passed over this Jordan.”)

[3] Another interpretation: [Genesis 28:10-11] "And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took one of the stones of that place, and put it under his head, and lay down in that place to sleep." The holy meaning of "He will keep the feet of His holy ones" (1 Samuel 2:9) is that the Holy One, blessed be He, will protect the righteous. This refers to Abraham, who pursued the kings. "Who has stirred up one from the east, whom He calls in righteousness to His feet?" (Isaiah 41:2) And the wicked shall be silent in darkness. These are the eighteen kings whom he slew in darkness, as it is said, "And he divided himself against them by night" (Genesis 14:15). Another explanation of "He will keep the feet of His holy ones" is Jacob, when he went out to go to Haran. For the Holy One, blessed be He, said to him, "Behold, I am with you, and will keep you wherever you go" (Genesis 28:15). "And the wicked shall be silent in darkness" refers to Esau, as it is written, "All darkness is laid up for his treasures" (Job 20:26). "And the house of Jacob shall be a fire, and the house of Esau for stubble" (Obadiah 1:18). "And the wicked shall be silent in darkness" - when he went out to pursue Jacob in the tenth hour, and the Holy One, blessed be He, brought in the sun and made the day ten hours long, as it is said, "And he lighted upon the place, and tarried there all night, because the sun was set" (Genesis 28:11), and Esau was standing in darkness and silence, not knowing where to go. Therefore, it is said, "For by strength shall no man prevail" (1 Samuel 2:9). The Holy One, blessed be He, said to him, "Perhaps you are strong?" Even in the future, He will do the same for Israel, as it is said, "But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble" (Proverbs 4:18-19). If you wonder about this matter, behold, it has already occurred in this world, as it is said, "No man saw his brother" (Exodus 10:23). "May the footsteps of His pious ones be guarded." When Jacob left his father's house, he only took his staff in his hand, as it is stated: "For with my staff, I crossed this Jordan" (Genesis 32:11). The Holy One Blessed be He said to Isaac, "Just as your father Abraham did, so do for yourself. He did not give you all that he had, as it is stated: "And Abraham gave all that he had to Isaac" (Genesis 25:5). And similarly, "And Abraham said to his servant, the elder of his house, who ruled over all that he had" (Genesis 24:2). What is the meaning of "who ruled"? Rav Shmuel bar Rav Yitzchak said that he had control over all that Abraham had, and he even said to him, "Even if you lose what I have, take a wife for my son from there." Immediately, the servant took ten camels and all the good things of his master were in his hand (Genesis 24:10). This demonstrates that the halacha was in his hand (as it is stated: "And Abraham gave all that he had," Genesis 25:5), and furthermore, the servant began to distribute gifts. To this (i.e. Abraham's actions) we attribute the blessings, and to this (i.e. Isaac's actions) we attribute the rings. And Solomon cried out: "There is one who scatters and yet increases more" (Proverbs 11:24). May the Holy One Blessed be He be praised, as it is stated: "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Genesis 25:11). Look at all that Abraham did for Isaac, but Isaac did not do the same for Jacob. Instead, he sent him away empty-handed. The Holy One Blessed be He said to him, "You have withheld from this poor man, from your own lack." As it is stated: "And yet a little sleep, a little slumber, a little folding of the hands to rest; then your poverty will come as a robber, and your want like an armed man" (Proverbs 6:10-11). If Jacob had nothing, the Divine Presence would have departed from him. And he could not speak with him except at the time of his death. Come and see what Esau did to Jacob; he saw him empty-handed and did not have mercy on him. Instead, he said, "Let me go first, and if I cannot pass, then I will kill him." As it is stated: "Thus says the Lord: For three transgressions...because he pursued his brother with the sword" (Amos 1:11). Jacob turned his eyes to the Holy One Blessed be He and performed miracles for him. He placed his staff in the water, and the Jordan River split apart, as it is stated: "With my staff, I crossed this Jordan" (Genesis 32:11). Esau waited on the way, but Jacob did not pass by there. He felt that he had crossed the Jordan. What did Esau do? He pursued him and came ahead to the place of Makhpelah. Jacob said, "I have neither bread nor anything else with me. I will go in and warm my body in this bath." Esau surrounded the bath so that Jacob could not leave. Jacob pretended to be dead so that he would not have to leave. Then the Holy One, blessed be He, said to him, "You are joined against a wicked man. I said, 'Here I am with you, etc.' " Jacob said to him at that time, "You have done this for your name's sake; I am sure of it." And Jacob went out and encountered the place, and there was no encounter except prayer, as it is said, "Do not pray and do not encounter me" (Jeremiah 7:16). David said, "Behold, He who keeps Israel will neither slumber nor sleep. The Lord will keep your going out and your coming in" (Psalms 121:4-8).

[2] Another interpretation: "Why do you say, O Jacob?" (Isaiah 40:27). Rabbi Shmuel says, "How can a person mourn over sins of the world? Let him examine his own sins that he has overcome." And Rabbi Shimon says, "How can a person mourn when he is alive and sees this sun? And similarly, Solomon says, 'What advantage does a man have in all his labor under the sun?' (Ecclesiastes 1:3). If it were not enough that he sees the sun, therefore, the Holy One, blessed be He, said to Jacob, 'Why do you call out, O Jacob? Why do you say, O Israel?'" As for Rabbi's comment, "The foolishness of man perverts his way" (Proverbs 19:3). Rabbi says there were thirteen types of fragrant plants in the Garden of Eden and ten chambers, as it is said, "In Eden, the garden of God" (Ezekiel 28:13). And God said, "It is not good for man" (Genesis 2:18), he did not need to praise me, but rather he began to complain and say, "The woman You gave me" (Genesis 3:12). And so Abraham went to war and made him king over sixteen kings and I returned their captivity, and he thought it was his reward, so I said to him, "Your reward is very great" (Genesis 15:1). He did not need to thank me, but rather say, "The Lord God, what will You give me?" (Genesis 15:2). And so Jacob said, "With my staff I crossed this Jordan" (Genesis 32:11) and I did all that good for him, and he said to Pharaoh, "Few and evil have been the days of my life" (Genesis 47:9), "I have caused you evil, Jacob, that you speak so." And similarly, the generation of the wilderness, how many good things I did for them, as it is said, "In the wilderness, where you saw" (Deuteronomy 1:31), and they said, "Our souls loathe this light bread" (Numbers 21:5). Thus it is your blasphemy and your complaint. So why do you say, O Jacob?

[2] Another explanation According to our father Jacob, he exclaimed and said, "Greatly have I been afflicted from my youth, let Israel now say" (Psalms 129:1). The Holy One, blessed be He, responded and said, "But in every trouble that entered upon you, was I not with you and saved you? I redeemed you from death in famine (Job 5:20), when Jacob saw that there was grain in Egypt and said, 'Why do you just keep looking at each other?' (Genesis 42:1), and in war from the hand of the sword (Job 5:20), when Esau came with four hundred men, "You will hide from the sword of the tongue" (Job 5:21). When did Jacob hear the words of Laban's sons, etc.? (Genesis 31:1), and "Do not be afraid of sudden terror, nor of trouble from the wicked when it comes" (Proverbs 3:25). When did the people of Shechem come and depart and a terror from God fell upon them? (Genesis 35:5), "You shall laugh at destruction and famine" (Job 5:22). When did he leave his father's house and Esau took his blessings from him? (It seems to be different opinions regarding the interpretation of the beginning of Parshat Vayetze) Nevertheless, the Holy One, blessed be He, did not abandon him, as it is written, "With my staff I crossed this Jordan, and now I have become two camps" (Genesis 32:11), "Do not be afraid of the beasts of the earth" (Job 5:22), for as long as he was a shepherd, not one of the animals touched the flock, as it is written, "I did not bring you animals torn by wild beasts" (Genesis 31:39). "For you have made a covenant with the stones of the field" (Job 5:23). When did he take stones from the place and set them up as a pillar? (Genesis 28:18). "And the wild beast of the field shall be at peace with thee" (Job 5:23), "And Esau ran to meet him" (Genesis 33:4), which is called a "Chayah" (wild animal), as it says, "Shout down the beast of the reeds" [(Yishmael, who is like a swine living among the reeds)] (Psalms 68:31). "And you will know that your tent is in peace" (Job 5:24), "When was it that Israel settled?" (Genesis 33:22), and what is written after that? "And the sons of Jacob were twelve" (Genesis 35:22). "And you will lie down, and none shall make you afraid" (Job 11:19), "And Israel shall dwell in safety, alone" (Deuteronomy 33:28), "Many faces have been humbled before you" (Job 40:14), "And many nations shall come" (Isaiah 2:3). The Holy One, blessed be He, said to Jacob: "After all these things that I have done for you, you will call me your adversary" (Hosea 12:14). Jacob also said, "Many have been my afflictions from my youth" (Psalms 129:1), and also said, "They have not prevailed against me" (Psalms 129:2). David said to him, "For all these things, I will give you praise," as it says, "Many are the afflictions of the righteous, but the Lord delivers him from them all" (Psalms 34:19).

[4] Another interpretation: "This is about a small city", the house of Joseph, and there are few people there, these are the tribes, as it is said, "Am I not too few for the number of your mercies?" (Genesis 32:11). A great king came to this city, this is Joseph, as it is written "God made me lord" (Genesis 45:8). He built great fortifications around it, and said to them, "You are spies." But a poor and wise man was found in the city, this is Judah, and he was saved, "I will be his surety" (Genesis 43:9). Mankind did not remember him, so they sent a messenger to him, as it is said, "And he sent Judah ahead of him" (Genesis 45:12).

“Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch. The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals. That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5). What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38). Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision. Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9). When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1).

Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property. Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11). At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31). He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2). What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

“I am unworthy of all the kindnesses and of all the truth that You have performed for Your servant, for with my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:11). “I am unworthy of all the kindnesses” – Rabbi Abba bar Kahana said: I am “unworthy.” Rabbi Levi said: ‘I am worthy, but [I have become] “unworthy” due to [“all the kindnesses.”]’ “For with my staff I crossed this Jordan” – Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Yoḥanan: In the Torah, in the Prophets, and in the Writings, we have found that Israel crossed the Jordan only due to the merit of Jacob. In the Torah – “for with my staff I crossed this Jordan.” In the Prophets – “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the elder. In the Writings – “What is it, sea, that makes you flee? The Jordan, that you turn back?…from before the God of Jacob” (Psalms 114:5, 7). There is a place called Jordan in the hot springs of Tiberias. Our patriarch Jacob entered there, panic-stricken, and Esau shut him in there. The Holy One blessed be He dug an opening in another place and he emerged. That is what is written: “When you pass through the water, I am with you, and through the rivers, they will not inundate you” (Isaiah 43:2).

(Gemara) What is the reason for such punishment for Niddah? R. Isaac said: "Because she committed corruption in the inner part of her womb, therefore should she be beaten in the inner part of her womb." This may be true regarding Niddah, but what is the reason for Challa and the lighting of the candles? It is as a certain Galilean expounded before R. Chisda: Thus said the Holy One, praised be He! "One fourth of a Log of blood did I put in your body; concerning blood (menstruation) have I warned thee. (Fol. 32a) I have called ye the first product and have charged ye concerning the first of your dough; the soul which I have put in you is called Ner (light) and I have charged ye concerning Ner (the Sabbath light); if you observe these things then it is well, but if not I shall take your souls." And why just at the time of childbirth? Rabba said: "When the ox has already fallen down, sharpen the knife for him." Abaye said: "Let the maid continue her rebellion, it will go under one rod." R. Chisda said: "Leave the intoxicant alone, he will fall by himself." Mar Ukba said: "The shepherd is lame and the goats are running away swiftly. [When they appear] at the gate of the fold, there are words (bargaining), but in the stalls (where the sheep are delivered), strict account is taken." R. Pappa said: "At the gate of business [you have] many friends, but at the gate of disgrace, no friend." And when are the sins of men investigated? Resh Lakish said: "When they pass over a bridge." A bridge and nothing else? But he intended to say all dangerous places like a bridge. Rab would not embark on a ferry where there were any heathen; he said: "His time to be punished may happen to be due [while on the boat] and I may be seized with him." Samuel [on the contrary] would not embark on a ferry unless there was also a heathen abroad, for he said: "Satan has no power over two persons of different nationalities." R. Janai always examined the ferry first and then he embarked on it. For R. Janai followed his own principle, and he said: "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? I am not worthy of all the kindness, and of all the truthfulness that Thou hath done unto thy servant. (Gen. 32, 11)." R. Zeira never walked under date-trees on a day when the Shutha wind blew. Our Rabbis taught: "For three sins women die of childbirth." R. Elazar says: "Women die prematurely" [instead of child birth]. R. Acha said: "For the sin of washing the dirt of their children on the Sabbath"; and others say, "Because they call the holy ark. The chest." We are "taught that R. Ishmael b. Elazar says: "For two sins common people die; because they call the ark, The chest, and because they call the synagogue The people's house.'" We are taught that R. Jose says: "Three breaches through which death enters were created for a woman. Others say three causes of premature death were created for woman; Niddah, Challa and lighting the lamps." One is in accordance with the opinion of R. Elazar and the other is in accordance with the opinion of the Rabbis.

R. Huna had wine in a room which was in an unsafe condition, and the walls of which were momentarily expected to fall. He wished to remove the wine, [but was afraid to enter the room]. So he got R. Ada b. Ahaba to enter the room with him and engaged him there in a discussion of an Halacha, until his men removed the wine. After they had left, the walls of the room caved in. When R. Ada realized how he had been used, he became angry, for he agreed with R. Janai, who said: "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? (Gen. 23, 11) I am not worthy of all the kindness, etc." Wherein lay the greatness of Ada b. Ahaba? As we are taught: The disciples of R. Ada b. Ahaba asked him: "Why have you lived so long?" He replied: "I was never angry in my house; I never superseded a superior; I never thought of Divine subjects in unclean alleys; I never walked four cubits without studying the Torah or without Phylacteries; I never slept in the house of study, neither regularly nor took a nap; I never rejoiced when my neighbor was in misfortune, and I never called my fellow man by a nickname."

Another interpretation (of Numb. 8:6): TAKE THE LEVITES. This text is related (to Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. The Holy One does not elevate a person to an office until he tests and examines him. (Tanh. Numb. 3:8; Numb. R. 15:12.) When he withstands his test, he elevates him to the office. And so you find in the case of our father Abraham, when the Holy One tested him with ten temptations, he withstood his trial. Then after that he blessed him. It is so stated (in Gen. 24:1): AND THE LORD BLESSED ABRAHAM IN ALL THINGS. So also in the case of Isaac, when he tested him in the days of Abimelech, he withstood the trial. Then after that he blessed him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND [ … FOR THE LORD HAD BLESSED HIM]. So also in the case of Jacob, when he tested him by means of all those tribulations with Esau with Dinah, with Joseph, and how he departed from the house of his father and his mother (in Gen. 32:11 [10]): FOR WITH …, he blessed him. It is so stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN, [WHEN HE CAME FROM PADDAN-ARAM, AND BLESSED HIM]. So also in the case of Joseph, he tested him with the wife of Potiphar, and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols as Ezekiel has demonstrated where it is stated (in Ezek. 20:5): AND YOU SHALL SAY UNTO THEM: THUS SAYS THE LORD GOD, IN THE DAY THAT I CHOSE ISRAEL…. Then what is written at the end (in vs. 8)? BUT THEY REBELLED AGAINST ME AND DID NOT COME TO HEARKEN UNTO ME. [INDIVIDUALLY THEY DID NOT CAST AWAY THE ABOMINATIONS OF THEIR EYES NOR DID THEY FORSAKE THE IDOLS OF EGYPT]. What did the Holy One do? He brought darkness upon Egypt for three days, and during those he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36, 38): AS I BROUGHT YOUR ANCESTORS TO JUDGMENT IN THE DESERT OF THE LAND OF EGYPT….] SO WILL I REMOVE FROM YOU . So also it says (in Cant. 2:13): AND THE FIG TREE SHEDS (Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7).) ITS GREEN FIGS…. These are the wicked who are in Israel. (Ibid. cont.:) AND THE VINES IN BLOSSOM GIVE OFF FRAGRANCE. These are the rest who have repented and been accepted. (Ibid. cont.:) ARISE, MY BELOVED, MY FAIR ONE, AND COME AWAY, for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9): FOR THEY OBSERVED YOUR WORD, i.e., the Torah; AND KEPT YOUR COVENANT, i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there as stated (in Exod. 32:26): SO MOSES STOOD UP ON THE GATE OF THE CAMP AND SAID: WHOEVER IS FOR THE LORD COME TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. When Moses said (in vs. 27): EACH [PUT HIS SWORD ON HIS THIGH, they immediately did so. Moreover they did not show partiality. And so Moses blesses them, the one (according Deut. 33:9) WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM …, FOR THEY (the Levites) OBSERVED YOUR WORD AND KEPT YOUR COVENANT. When the Holy One saw that they all were righteous, that he had tested them and they had withstood their trial, as stated (of Levi in Deut. 33:8): WHOM YOU TESTED AT MASSAH, the Holy One immediately said (in Numb. 8:14): AND THE LEVITES SHALL BELONG TO ME to fulfill what is stated (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. In the case of the wicked, however, it is written of them (ibid. cont.:) BUT HIS SOUL (i.e. the soul of the Holy One) HATES THE WICKED AND THE LOVER OF INJUSTICE. David said (in Ps. 128:1): BLESSED IS EVERYONE WHO FEARS THE LORD AND WALKS IN HIS WAYS.

Another interpretation (of I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. When Jacob set out from his father's house, he set out with only his staff, as stated (in Gen. 32:11 [10]): FOR WITH < ONLY > MY STAFF DID I CROSS THIS JORDAN. The Holy One said to Isaac: Did your father, Abraham, do this to you? Did he not give you everything that he had? It is so stated (in Gen. 25:5): BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. < There is > also this (in Gen. 24:2): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE, THE ONE WHO RULED OVER ALL THAT HE HAD. R. Samuel bar Isaac said: What is the meaning of THE ONE WHO RULED? When he had made him a ruler over all that he had, he said: Even if you < must > give away everything that belongs to me, take a wife for my son from there. (Gen. 24:10:) THEN THE SERVANT TOOK TEN CAMELS FROM THE CAMELS OF HIS MASTER, AND WENT WITH ALL HIS MASTER'S GOODS IN HIS HAND. This refers to a diatheke (The Greek words means “covenant.”) {gift certificate} which he carried in his hand. (See Gen. R. 59:11 and some versions of PRE 16. Both use the word diatheke in this context. Cf. Gen. R. 61:6.) (Ergo, in Gen. 25:5:) BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. The servant began distributing earrings to one woman, necklaces (Lat.: catellae.) to another, and rings to still another. This is what the text means (in Prov. 11:24): THERE IS ONE WHO DISPENSES LIBERALLY AND STILL INCREASES. The Holy One has blessed him. Thus it is stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. But Isaac did not do so for Jacob. Instead he had him set out empty-handed. The Holy One said (in Prov. 11:24, cont.): ANOTHER HOLDS BACK FROM WHAT IS RIGHT, YET THE RESULT IS WANT. And what happened to him (Isaac)? The Divine Presence departed from him. So you find him (the Holy One) speaking with him only when he died. Come and see what Esau the Wicked did to Jacob. He saw him empty-handed and did not show him mercy. Instead he said: See, I am ahead of him, and he cannot pass me on the way. So I will kill him there. And where is it shown? Where the prophet said so (in Amos 1:11): < THUS SAYS THE LORD: FOR THREE TRANSGRESSIONS OF EDOM AND FOR FOUR I WILL NOT RESCIND IT (the punishment) > BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD. Jacob knew < about it > and raised his eyes to the Holy One. Now he had performed miracles with him (Jacob); so he put {his staff for him in his hand} [his staff into the Jordan]. Then the Jordan divided for him, and he crossed. Thus it is stated (in Gen. 32:11 [10]): FOR WITH MY STAFF DID I CROSS THIS JORDAN. So Esau was waiting on the way, but Jacob did not pass on the way. When Esau perceived that Jacob had fled and crossed the Jordan, what did he do? He pursued him and found him in a cave, a place like the bath that is in Tiberias. (Cf. Gen. R. 75:5.) Jacob had said: There is no bread and no food at hand. I shall go in and get warm in the bath. Esau the Wicked came and had the bath surrounded the so that he would die in it. The Holy One said to him: < Since > you are the most wicked man in the world, are you to be paired (The verb is related to the Greek noun zeugos (“yoke of beasts”).) against him? Immediately the Holy One said to Jacob: What are you afraid of? See, I am with you. Jacob said to him: Sovereign of the World, inasmuch as I am trusting you and you are making me a promise, I will have trust [and set out. (Gen. 28:10:) AND JACOB SET OUT FROM BEERSHEBA].

Another interpretation (of Gen. 34:1): NOW < LEAH'S DAUGHTER > DINAH … WENT OUT. But < had she gone out > from sin? After all, Jacob had said (in Gen. 32:11 [10]): I AM UNWORTHY OF ALL THE KINDNESSES. R. Aha said: < The Holy One said >: I have nourished your ancestors from their < good > deeds, but you say: I AM UNWORTHY! The Holy One said to him: Jacob, < it is > through your righteousness < that > I have done all these miracles of which you say that you are unworthy. But look, she is going out; yet your merit shall remain for you. (Gen. 34:1:) NOW < LEAH'S DAUGHTER > DINAH … WENT OUT.

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME? (Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him.) Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

(Numb. 8:6:) “Take the Levites.” This text is related (to Ps. 11:5), “The Lord tests the righteous.” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. (Numb. R. 15:12.) When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, with Simeon, with Benjamin and [with the tribulation of] how he departed from the house of his father and his mother (in Gen. 32:11), “for with [only] my staff did I cross [this Jordan].” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, He tested him with all of those tribulations, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols, as Ezekiel has demonstrated where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me; each man did not cast away [the abominations of their eyes nor did they forsake the idols of Egypt].” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds (Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7).) its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. The soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

R. Jacob BeRabbi said: I have searched the entire Scripture and have found no statement that Jacob went to Seir. When did he go there? After he departed for the hereafter, as it is said: And a savior shall come up on Mount Zion (Obad. 21); Therefore, And he loved Jacob suggests that though he associates with Esau and partakes of the pleasures of this world, in the world-to-come, He spreadeth abroad his wings, beareth them upon his pinions … the Lord alone did lead him (Deut. 32:11–12). And so, Solomon said: Let them be thine own, and not strangers’ with thee (Prov. 5:17).

A lady asked of R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is written: For in six days the Lord made heaven and earth (Exod. 20:1).” “What has He been doing since then?” she asked. “He has been erecting ladders,” he answered, “upon which one ascends and another descends; one becomes wealthy and the other poor.” You know this to be so from the fact that it is written with reference to Jacob’s going to Aram-naharaim: With my staff I passed over this Jordan (Gen. 32:11). And he took one of the stones of that place and put under his head (ibid. 28:11). Surely, if he had owned a mattress or a cushion he would have placed them under his head, yet after he joined Laban’s household he became wealthy, as is said: And the man increased exceedingly (ibid. 30:43). Why did he become wealthy? Because of the power of the blessings his father had bestowed upon him, as it is said: And give thee the blessing of Abraham (ibid. 28:4). What was Abraham’s blessing? And the Lord blessed Abraham in all things (ibid. 24:1). After his return from Laban’s house, the Holy One, blessed be He, said: Now I must bless him Myself. Immediately, the Holy One, blessed be He, appeared before him and blessed him, as it is said: And God appeared unto Jacob again, when he came from Padan-aram, and blessed him (ibid. 35:9).

Let Israel say, "It is not becoming for a person to say that he is good about himself, unless others testify to his goodness." And who testifies to the goodness of the Lord? Jacob said, "The kindness you have shown me is not for a day or a year, but for eternity," as it is written, "I am unworthy of all the kindness and faithfulness you have shown your servant" (Genesis 32:11). They asked him, "How many kindnesses has He done for you?" He replied, "They have no measure," as it is written, "God has shepherded me" (Genesis 48:15). Let Israel say, "What did I do to them in Egypt? And what did I pay them in the desert?" (Exodus 13:8) "And the Lord goes before them by day." (Exodus 13:21) "And what did they do to me at Sinai?" (Exodus 24:7) "All that the Lord has spoken, we will do and obey." At that moment, it was said, "I remember the kindness of your youth." (Jeremiah 2:2) Let Israel say, "Let the house of Aaron say, 'God is good, for His kindness is eternal.'" This can be compared to a homeowner who treated his workers well, but at the time of accounting, he did not scrutinize their work. At the time of threshing, he would serve them the best wine, but they did not know what was going on behind the scenes. Who knows his servants and his palace attendants? And who are the servants of the Lord? The sons of Aaron, who offer sacrifices to Him at all times.

"A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man; Solomon said (Proverbs 4:6), 'Do not forsake wisdom, and she will keep you.' (Proverbs 6:22) 'When you walk, they will lead you; when you lie down, they will watch over you.' So said the Lord to David, 'It is your desire that I preserve you; I will preserve you and keep you in the Torah,' as it says (Proverbs 4:13), 'Keep her, for she is your life.' Your desire is that I rescue you from the hand of the wicked; sing for joy before Me, and I will deliver you.' (Psalm 32:7) 'Sing for joy, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem!' Deliver me, O Lord, from the evil man; who is he, but Esau the wicked? And what is his evil? Death. So said the Lord, 'When I redeem you from the hand of death, I will redeem you,' as it says (Hosea 13:14), 'I will ransom them from the power of the grave; I will redeem them from death.' Death is the evil that Esau has done. Therefore it is said, 'Deliver me, O Lord, from the evil man,' (Psalm 140:1) and Jacob also said, 'Deliver me, O Lord, from the evil man.' (Genesis 32:12) 'And what kind of evil is it that a violent person does? Protect me from the hand of the oppressor.' And what was the oppression? (Genesis 32:14-15) 'He spent the night there, and from what he had with him he took a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams.' This was not oppression. And so it says (Obadiah 1:10), 'Because of the violence done to your brother Jacob, shame shall cover you.'" Israel said, "The mountains will be cut off forever, and whatever was swallowed up will be swallowed up." Then the Lord said, "I will bring them out from between their teeth," as it is written (Psalm 68:23), "God said, 'I will bring them back from Bashan.'" Therefore, it is said, "Protect me from the hands of the wicked, who have thought evil thoughts in their hearts," etc. What does it mean to have evil thoughts in the heart? It does not mean that it is only hidden in one's heart and not spoken aloud. Rather, it means that one thinks evil thoughts in the heart. When they think of evil, they are not only thinking of themselves but also of others, as it is written (Obadiah 1:18), "The house of Jacob will be a fire," etc. This is also expressed in Daniel 7:7-8, "I looked at these horns and there was another horn, a little one, coming up among them, and it uprooted three of the horns with eyes like the eyes of a man, and a mouth uttering great boasts." Looking at God, one speaks harsh and reviling words. It is written (Daniel 7:11), "I watched until the beast was slain and its body destroyed and thrown into the blazing fire."

Another thing to the conductor, to serve God. What did David see fit to say to the servant of God? To teach you that anyone who repents for their sins, the Almighty adds honor to them and calls them a beloved name. Come and see this in the case of the sons of Korah: until they repented, they were not called beloved, but after they repented, they were called beloved (Psalms 45:1). To the conductor, on Shoshanim. When they repented, they were called friends, as it says, "To the conductor, on the Shoshanim, for the sons of Korah, a maskil, a song of friendship" (Psalms 47:1). You also find this with David, as until he repented, he was not included in the upper assembly, but after he repented, he was included in the upper assembly and was called the servant of God, to the conductor, for the servant of God. You will find that anyone who calls themselves a servant, the Almighty calls them a servant. Abraham called himself a servant (Genesis 18:3), "My lord, if now I have found favor in your sight, do not pass on by your servant." And the Almighty called him a servant (Genesis 26:24), "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws." Jacob called himself a servant (Genesis 32:11), "I am not worthy of all the mercies, and of all the truth, which You have shown to Your servant." And the Almighty called him a servant (Isaiah 44:1), "But now listen, O Jacob, My servant." Moses called himself a servant (Deuteronomy 3:24), "O Lord God, You have begun to show Your servant Your greatness and Your mighty hand." And the Almighty called him a servant (Numbers 12:7), "Not so with My servant Moses." David called himself a servant (Psalms 116:16), "Truly, I am Your servant, the son of Your maidservant." And the Almighty called him a servant (2 Samuel 3:18), "By the hand of David, My servant, I will save." And there were those who did not call themselves servants, but the Almighty called them servants. Isaac did not call himself a servant, but the Almighty called him a servant (Exodus 32:13), "Remember Abraham, Isaac, and Israel, Your servants." Joshua did not call himself a servant, but he was called a servant (Joshua 24:29), "And Joshua, the son of Nun, the servant of the Lord, died.

Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).

23) What was their death like? Two strands of fire came forth from the holy of holies and parted into four. Two entered the nostrils of one, and two, the nostrils of the other, burning their bodies and leaving their garments intact, viz. (Tehillim 33:25): "And a fire came forth from before the L–rd (i.e., from the holy of holies) etc." Aaron stood in astonishment, saying: Woe unto me! There must be transgression in me and in my sons that such has befallen me! Thereupon Moses entered and comforted him, saying: Aaron, my brother, from Sinai it was revealed to me: I (the L–rd) am destined to consecrate this house (the mishkan) — I will do so with a great man. I thought to myself that the house will be consecrated either through me or through you. We find now that your two sons are greater than both of us, the house having been consecrated through them. When Aaron heard this, he vindicated G d's judgment upon him and he was silent, as it is written (Vayikra 10:3): "And Aaron kept his peace." And the righteous are wont to vindicate G d's judgment upon them. Abraham did so, viz. (Bereshith 18:27): "… and I am dust and ashes." Jacob did so, viz. (Bereshith 32:11): "I am too small for all of the lovingkindness and for all of the truth that You have conferred upon Your servant."

(Devarim 3:24) "to show Your servant": There are those who call themselves "servants," whom the Holy One Blessed be He calls "servants." And there are those who call themselves "servants," whom the Holy One Blessed be He does not call "servants." And there are those who do not call themselves "servants," whom the Holy One Blessed be He calls "servants." Abraham called himself a "servant," viz. (Bereshith 12:3) "Do not now pass away from Your servant," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 26:24) "for the sake of Abraham, My servant." Jacob called himself a "servant," viz. (Ibid. 32:11) "I am too small for all of the lovingkindnesses and all of the truth that You have done with Your servant," and the Holy One Blessed be He called him a "servant," viz. (Isaiah 41:8) "But you, Israel, are My servant, Jacob, etc." Moses called himself a "servant, viz. "to show Your "servant," and the Holy One Blessed be He called him a "servant," viz. (Joshua 1:2) "Moses My servant is dead." David called himself a "servant," viz. (Psalms 116:16) "Heed, O L-rd, for I am Your servant," and the Holy One Blessed be He called him a "servant," viz. ( II Kings 19:34) "for the sake of David, My servant." Isaiah called himself a "servant," viz. (Isaiah 49:5) "… who formed me from the womb to be a servant to Him," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 20:3) "Isaiah, My servant." Samuel called himself a "servant," but the Holy One Blessed be He did not call him a "servant." Shimshon called himself a "servant," viz. (Judges 15:18) "You have given unto the hand of Your servant, etc.", but the Holy One Blessed be He did not call him a servant. Solomon called himself a "servant," viz. (I Kings 3:9) "Give Your servant an understanding heart," and the Holy One Blessed be He did not call him a "servant," but wrought for his father's sake, viz. (I Kings 15:13) "for the sake of David, My servant." Iyyov did not call himself a "servant," but the Holy One Blessed be He called him a "servant," (viz. Iyyov 2:3) "Have you given heart to My servant, Iyyov"? Joshua did not call himself a "servant," but Scripture called him a "servant," viz. (Joshua 24:29) "and Joshua the son of Nun, the servant of the L-rd, died." Calev did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Bamidbar 14:24) "But My servant Calev, etc." Elyakim did not call himself a "servant," but the Holy One Blessed be he called him a "servant," viz. (Isaiah 22:20) "And I will call My servant Elyakim, etc." Zerubavel did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Chaggai 2:23) "Zerubavel ben Shaltiel, My servant." Daniel did not call himself a "servant," but Scripture called him a "servant," viz. (Daniel 6:21) "The king spoke and said to Daniel: Daniel, servant of the living G-d." Chananiah, Mishael, and Azaryah did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Daniel 6:23) "Shadrach, Meshach and Aved-nego, servants of the exalted G-d." The early prophets did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Amos 3:7) " … but He revealed His secret to His servants, the prophets."

"and with all your might (meodecha)": Confess (modeh) to Him, as did Jacob ("modeh," as in "meodecha"), as it is written (Bereshith 32:11) "I am too small for all of the lovingkindness and all of the truth that You have done with Your servant. For with my staff did I cross this Jordan, and now I have become two camps."

“Take the staff…” (Bamidbar 20:8) This is what the scripture says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) This is the staff which was in the hand of our father Yaakov, as it says “…for with my staff I crossed…” (Genesis 32:11) And it is the staff which was in the hand of Yehudah, as it says “Your signet, your cloak, and the staff that is in your hand.” (Genesis 38:18) And it was in the hand of Moshe, as it says “And you shall take this staff in your hand…” (Exodus 4:17) And it was in the hand of Aharon, as it says “Aaron cast his staff…” (Exodus 7:10) And it was in the hand of David, as it says “And he took his staff in his hand…” (Samuel I 17:40) And it was in the hand of every king until the Holy Temple was destroyed, and so in the future that very staff will be given to the King Messiah and with it he will rule over the nations of the world in the future. Therefore it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2)…

“Say not to yourselves, when the Lord your God has thrust them from your path, saying, ‘The Lord has enabled us to possess this land because of our virtues, etc.’ It is not because of your virtues and your rectitude, etc.” (Deuteronomy 9:4-5). We are warned with this not to imagine to ourselves that our success is from our righteousness and the rectitude of our hearts, but rather that we believe and know in our hearts that our success is from the kindness of the Most High and His great goodness - and like the matter that was said by our father, Jacob (Genesis 32:11), “I am unworthy of all the kindness and all the truth.”

Jacob achieved perfection in matters concerning money when he did not purchase the birthright for the material advantages this might confer upon him but for the added religious duties it imposed upon him.

קטנתי מכל החסדים . Jacob was afraid that his merits had decreased due to the many favors G–d had already showered upon him. If even our patriarch Jacob felt that way, what shall we sinners say, who are so much inferior to our patriarchs? A person must therefore live very frugally so that he does not squander the few merits he has accumulated, even if he performed a lot of charitable deeds, etc.

Jacob attained the distinction of ים, seeing that he said of himself כי במקלי עברת את הירדן הזה, "Originally I crossed this river Jordan with no more than my walking staff." Bereshit Rabbah 76, 5 states that the crossing of the Sea of Reeds by the Israelites became possible through the merit acquired by Jacob when he crossed the Jordan on his way to Laban, relying only on G–d for he was bereft of material possessions. Jacob merited the horizon of the sun, (רקיע), that the sun set or shone especially for him, as we know from Genesis 32, 32: "The sun shone for him." Jacob also merited a special relation with the "throne" of G–d in that we have a tradition that his features were engraved on it.

My merit has been depleted by all the favors and the fulfillment of Your promises." According to Rabbi Aba in Bereshit Rabbah 76,5 the word קטונתי, means that Jacob felt unworthy of all the favors he had experienced at the hands of G–d. Rabbi Levi, however, feels that Jacob had felt entitled to receive favors, but had exhausted his merits by so doing. Both Rabbis are quite correct. Jacob's remarks expressed both his feelings vis-a-vis Esau and his feelings vis-a-vis Samael. Concerning his standing vis-a-vis Esau, Jacob expressed concern that the very favors he had experienced up to now might place him in a disadvantageous position, for Esau had not been recompensed for his merits. We know from Shabbat 32a that a miracle performed for someone draws on his accumulated merits. The Talmud derives this principle from our verse. Rashi understands the verse in the latter sense. We must conclude that Jacob appealed to G–d at this point to perform a miracle for him now too, in order to save him from Esau. When he invoked the four-lettered Name of G–d, we see a similarity to Psalms 20, 8: ’אלה ברכב ואלה בסוסים ואחנו בשם ה' אלוקינו נזכיר, "They (call) on chariots, they (call) on horses, but we call on the name of the LORD our G–d," for true salvation is G–d's domain. Not feeling morally entitled, Jacob pleaded with G–d to perform the miracle for the sake of His Name. Regarding his imminent confrontation with Samael, however, he said: קטונתי מכל האמת, he invoked his own specific attribute of “אמת,” as we have explained repeatedly in connection with Michah 7,20: תתן אמת ליעקב, "You will keep faith with Jacob." This attribute is a reference to the Torah which is known as תורת אמת, in other words the Torah was given to the people of Israel through this attribute of Jacob. According to the Kabbalists the Torah originates in the upper regions of Heaven, a region where the attribute of Jacob is at home. Jacob is described in the Torah as being איש תם, "a perfect individual residing in the 'tents' of Torah” (Genesis 25,27). The expression קטונתי, "I am too insignificant, too unworthy," may be understood better when we compare it to the last Mishnah in tractate Sotah 49, where we are told that after the death of Rabbi Yossi the “קטנותא,” there were no longer any men deserving the title "the pious one." If Rabbi Yossi was so pious, why does the Mishnah refer to him as "the little one?" According to Rashi the meaning is that Rabbi Yossi was the least pious of all the pious men preceding him. According to Maimonides it means that Rabbi Yossi was the "root" of all the pious men, and the root is by nature something that has small beginnings. Jacob then alluded to the process of attaining significance as being one that commences by one's being small, קטן. This is also why Jacob is popularly known as יעקב הקטן, "little Jacob." In his entreaty to G–d to save him from Samael, Jacob referred to this when he said: קטונתי. When Rabbi Levi said in the Midrash that Jacob meant: "I was deserving, he meant "but now I have become 'small' seeing that my merits may have been used up."

כי במקלי עברתי את הירדן . Rashi understands this to be a reference to the fact that Jacob did not have either silver or gold with him. He used these words vis-a-vis Esau in order to convince him that he, Jacob, had not seen his father's blessing fulfilled, just as Rashi explained earlier when Jacob had acknowledged to be the owner of flocks, herds, men servants and maid servants. ועתה הייתי לשני מחנות, "now I have become two camps," was meant to also show that none of this wealth was related to the blessings bestowed on him by Isaac. Rashi adds a homiletic explanation, that the "staff" that Jacob had crossed the Jordan with was endowed with the power to split the waters of that river for him, and enable him to cross. This indicates that Jacob certainly had great merits. He wanted G–d to remind Samael of this so that the latter should not even entertain the thought of successfully challenging Jacob on moral grounds.

ותמת דבורה, “Deborah died;” Rashi explains why the Torah suddenly inserts this statement and how it is relevant. We never knew that she was part of Yaakov’s entourage. After all, Yaakov himself had said that when he crossed the river Jordan the first time he had been accompanied only by his walking stick (Compare Genesis 32,11) Rivkah had told Yaakov (Genesis 27,4445) that she would let him know when it was safe to return, when Esau’s wrath had cooled off. She had dispatched Deborah to Padan Arom to inform Yaakov of this. Yaakov had not been willing to return already. Deborah remained with him in the house of Lavan and passed away on the journey on the way back to the land of Canaan. When she had been mentioned the first time (Genesis 24,59) she had only been described as Rivkah’s nursemaid; now the Torah supplied her name.

ועצי שטים, “and acacia wood.” Actually, the word שטים is a notrikon, an acrostic composed of the respective first letters in the words: שלום, טובה, ישועה, מחילה, “peace, goodness, salvation, and pardon.” There were some forests in the desert from which the Israelites were able to cut boards which they called shittim. This is also why we read in Joshua 2,1 that “Joshua sent out spies from (the forest around Shittim)” This is also what the prophet Isaiah referred to (Isaiah 41,19) when he wrote (in the name of the Lord) אתן במדבר ארז ,שיטה, והדס, “I will plant cedars in the deserts, acacias and myrtles, and oleasters.“ This is a very lightweight wood and it is very smooth. If we needed any proof that its wood was very light, consider the size of the boards of the Tabernacle’s which were 48 in number. Add two silver sockets for each board, i.e. 96 sockets, add all the upright boards use to surround the courtyard of the Tabernacle, which all had to be transported only by four wagons pulled by eight oxen, as spelled out in Numbers 4,29. Even though each board was 10 cubits high (6 meters) and their thickness was 1 cubit (60cm) and you will realise that unless the wood itself was extremely light, all of this could not have been pulled by only eight oxen. The other four oxen had to pull the weight of the carpets (4 layers) which formed the “roof” of the Tabernacle. We have been told in addition that the בריח התיכון, (Exodus 36,33), the center bolt, used to be Yaakov’s walking staff, the one with which he had crossed the river Jordan on his way to Lavan. Rashi claims that the shittim wood were trees that Yaakov had planted in Egypt as soon as he had come to Egypt, which the Israelites uprooted and took with them when departing from Egypt and which were used now to make the boards for the Tabernacle from. This is also what the liturgist bases himself on. Another interpretation found in the Midrash is that this was wood from the staff Yaakov had .taken with him on the way to Lavan. [I suppose that what the Midrash means is that Yaakov had planted that walking staff in the earth in Charan already, and it had developed. Ed.] This is why he had referred to it in Genesis 32,11, as a symbol of G–d’s providence guiding him during all the years he had been at Lavan. Ed.] It is not surprising therefore that he took those trees with him also to Egypt.

This (chapter) will explain (1. In commenting on this chapter of Genesis in Maṣref La-Kesef (MK II 53), Kaspi says, “the explanation of this vision will be found in the Gevia‘.”) the second vision of Abraham, which begins: “And when Abram was ninety years old and nine, and the Lord appeared unto Abram and said unto him, ‘I am God Almighty; walk before me and be thou whole-hearted.’” (2. Gen. 17:1.) I have already discussed the name “God” (’El), and the name “Almighty” (Shaddai) in many places, where I have pointed out that (the Torah) ascribes these weak names to the Lord, in the context of the command to be fruitful and multiply, (3. Maṣref La-Kesef (MK II 53). In that work (MK II 143) Kaspi explains that Shaddai is superior to ’El. Kaspi’s explanation of the names of God is discussed above in Chapter 3. On the name Shaddai, see above chap. IV, n. 13.) both here and in the context of Jacob. (4. Gen. 32:11.) For this reason this (verse) does not use “I am the Lord …” (At the same time) I do not insist that this (explanation of that name) is certain and necessary, for it is not (necessarily) acceptable to everyone. I do say, however, that this explanation is the best and most exact, in accordance with Maimonides’ fifth cause of contradiction, i.e., substitution and change. (5. The Guide, Introduction. The use of this method of contradictions in Kaspi’s exegesis is discussed above pp. 42–43.)

[HOVERED.] Merachefet (hovered) means “blowing above the waters.” As an eagle…Hovereth (yerachef) over her young (Deut. 32:11), is similar.

Translator's Summary: With a keen sense of justice, the Maggid and his commentators wrestle with the motivation for Israel’s subligation. On the one hand, God decrees that Israel will be enslaved and oppressed for four hundred years. On the other hand, Israel’s suffering appears unfair; there must be a reason for Israel’s subjugation. And if Israel deserved the fate that was visited upon them, why did it end sooner than was originally decreed? Further, why did God wait as long as he did to redeem the people of Israel? Chida wrestles with these questions. “And God heard our voice,” as it is said, “Adonai heard their moaning….” to the end of teh verse. It's possible the Maggid had a problem with this verse. It should have said, “And we cried out to Adonai and God took us out.” The verse implies that it was better that “God heard our voice.” Furthermore, since the verse said, “And Adonai heard our voice,” it should have immediately said, “And God took us out.” Why was it necessary to add, “And God saw our affliction;” This seems obvious. Further, it states, “He heard our voice,” and that “He saw our affliction.” Shouldn’t the seeing have been before the hearing since everything is revealed to God? The Maggid interprets the verse as we shall now explain it with the help of God in order to answer these questions. This matter is related to what the sages said about the verse, “I am unworthy of all the kindness…” (Gen 32:11) “Unworthy (katonti) means little (mi’at) and little (mi’at) alludes to tzedakah, charity, as it says, “Better a little (mi’at) with charity (tzedakah). (Pro. 16:8)” (Eliyahu Zuta 1:1) The great rabbi of his generation, Rabbi Chaim Abulafia, (Rabbinical authority; born in Palestine; died at Damascus, 1744. He was the grandfather of Ḥayyim ben David Abulafia and grandson of Isaac Nissim aben Gamil. Abulafia was a rabbi in Smyrna, where he instituted many wholesome regulations. In his old age he restored Tiberias. He is the author of several works. (JE)) writes in his illuminating book Eitz HaChaim, Parshat Vayakhel, in the name of the pious one, Rabbi Yudah Chavliv, that the Holy Ari said that in times of danger a person needs to mention his own virtues. How then could Jacob belittle his own virtues with regard to his acts of kindness? Rabbi Abulafia understood this differently. He is saying that Jacob decreased his possessions.. through acts of charity so that God would save him. According to this interpretation, when Israel cried out, they had to explain why they deserved to be taken out of Egypt before the assigned time. They were, however, sorely oppressed, as it says, “The Egyptians dealt harshly with us and they oppressed us and placed hard labor upon us...” All these things should have been obvious. So what was the purpose of crying out? Weren’t these things part of the earlier decree in which God told Abraham, “They shall enslave them and oppress them?” So why were they moaning? In His great compassion, God heard their voice when they said that there was a claim to change in favor of their merit and to take them out. This was so even though they only mentioned the pain of slavery. Thus, when it says, “Adonai heard their voice,” - it means that in His great mercy, God heard their voice and not their intention. Scripture states, “And God heard our moaning.” It was not appropriate that Israel did not mention their merits. Still, God’s compassion was aroused and He remembered His covenant. In this way God’s compassion was aroused by remembering the virtues of our forefathers even though they didn’t explicitly state them. “And He saw our affliction” - this is the forced separation of husbands and wives.” God saw this even though he never demanded it of the Egyptians. “And our misery,” these are the children,” because of their wickedness. (Killing the male children.) And our oppression,” This is a reference to the persecution and harsh subjugation which was the main reason that brought about the conclusion of slavery. The forced separation of couples, the decree to kill the Israelite boys, and the harsh labor brought about a quicker conclusion of the subjugation. Also the Egyptians deserved to be stricken with harsh plagues for their abominations. This is what the verse means. Of their own volition the Egyptians chose to deal harshly with the Israelites since God did not decree the cessation of family life or to drown the baby boys or place harsh labor upon Israel while they were subjugated. The Holy Ari said that when we interpret the passage in this way, it is like mentioning the merits of the Israelites. These acts became advocates against the judgment. Even though everything is known to God, there still a need for there to be an advocate who can argue on one’s behalf. When these things were stated in heaven they became merits for Israel and it aroused God’s compassion...

Rabbi Yannai would examine the ferry and cross. The Gemara comments that Rabbi Yannai acted in accordance with his reasoning stated elsewhere, as he said: A person should never stand in a place of danger saying that they on High will perform a miracle for him, lest in the end they do not perform a miracle for him. And, moreover, even if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse that alludes to this? When Jacob said: “I am not worthy of all the mercies, and of all the truth, which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that Rabbi Zeira would not go out and walk among the palm trees on a day when there was a southern wind blowing due to the fear that the trees might fall on him.

The Gemara explains: Rav Adda bar Ahava holds in accordance with this statement, as Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me, and I will escape unharmed, lest a miracle is not performed for him. And if you say that a miracle will be performed for him, they will deduct it from his merits. Rav Ḥanan said: What is the verse that alludes to this idea? As it is written: “I have become small from all the mercies and all the truth that You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.

I am unworthy [My merits are few] because of all the kindness and of all the faithfulness [goodness] that you have done with Your servant; for I crossed over this Jordan [only] with my staff [alone], and now I have become two camps.

I am altogether less than any of the (acts of) goodness and truth which Thou hast exercised towards Thy servant: for with my staff, alone, I passed this Jardena, and now I am become two bands.

Genesis 32,11. “please save me from my brother, i.e. ‎from Esau;” Esau represents the negative side of the ‎emanations, Satan, the angel of death, the evil urge within us. ‎Yaakov prays that his brother should not turn out to be a Satan ‎in disguise, just as the evil urge sometimes portrays something ‎sinful as if it were a good deed, a ‎מצוה‎, so as to enable us to ‎salvage our conscience when following his advice.‎

Genesis 32,12. “seeing that You have said to me that ‘I ‎will keep doing good for you.’” The meaning of the ‎repetition ‎היטב איטיב‎ is that the “goodness” that G’d will perform ‎for Yaakov is of the kind that everyone around him can recognize ‎as such. There are acts of loving kindness performed by G’d for ‎individuals who recognize them as such, as for instance, when G’d ‎answered a prayer of theirs; on the other hand, prayers in which ‎the petitioner asked for something that no one else was aware of ‎as being an object of that person’s longing, even when fulfilled, ‎will not be seen by outsiders as benevolent acts of G’d. Something ‎that appears to be a curse when viewed by one person, is viewed ‎as a blessing by another person. Yaakov reminds G’d that He had ‎promised him the kind of help that would be recognized by one ‎and all as a special blessing.‎

“And You have promised me that You will do good to me” (Bereishis 32:12). Could it be that Yaakov would question Hashem and imply a contradiction in His promises? Rather, we can explain that Yaakov's fear and concern were for his descendants in future generations. Yaakov acknowledged that if his descendants were not chosen and unique to Hashem, and if all of creation did not depend on them, he would not be afraid just because they are his children. However, since Hashem promised that his descendants would be as numerous as the sand of the sea and blessed, Yaakov sought mercy for them, knowing their significance in Hashem's plan.

מיד אחי, מיד עשו, from (the hand of) my brother, from (the hand of) Esau.” If Yaakov had only referred to Esau as “my brother,” it could have referred to any blood relative. If he had referred to Esau only by his name, it could have been understood as referring to anyone named Esau. [Yaakov had used the same caution when spelling out for whom he would serve Lavan for his future wife, i.e. “your younger daughter, Rachel.” (29,18) Ed.]

מיד אחי, מיד עשו, from (the hand of) my brother, from (the hand of) Esau.” If Yaakov had only referred to Esau as “my brother,” it could have referred to any blood relative. If he had referred to Esau only by his name, it could have been understood as referring to anyone named Esau. [Yaakov had used the same caution when spelling out for whom he would serve Lavan for his future wife, i.e. “your younger daughter, Rachel.” (29,18) Ed.] פן יבא והכני אם על בנים, “lest he come and smite me both mother and children.” Yaakov implied that if this were to happen, G-d forbid, how could the promises G-d had made to him that his children would develop into numerous tribes (28,13) come true. A different exegesis of this phrase: Yaakov was not at all concerned about being killed himself because he had G-d’s assurances. He was only concerned about the lives of his wives and children, concerning whom he did not have G-d’s assurance. G-d had only promised him personally that He would bring him safely back to his home (even though it might entail many detours, i.e. בכל אשר תלך), “wherever you will go” (28,15). This is why he specifically spelled this out with the words: אם על בנים, “mother and children.” Use of the preposition על in the sense of “with,” also occurs in Numbers 28,10: על עולת התמיד, “with the daily burnt offering,” as well as in Numbers 19,5: על פרשה ישרף, “it is to be burned with its dung.”

פן יבא והכני אם על בנים, “lest he come and smite me both mother and children.” Yaakov implied that if this were to happen, G-d forbid, how could the promises G-d had made to him that his children would develop into numerous tribes (28,13) come true. A different exegesis of this phrase: Yaakov was not at all concerned about being killed himself because he had G-d’s assurances. He was only concerned about the lives of his wives and children, concerning whom he did not have G-d’s assurance. G-d had only promised him personally that He would bring him safely back to his home (even though it might entail many detours, i.e. בכל אשר תלך), “wherever you will go” (28,15). This is why he specifically spelled this out with the words: אם על בנים, “mother and children.” Use of the preposition על in the sense of “with,” also occurs in Numbers 28,10: על עולת התמיד, “with the daily burnt offering,” as well as in Numbers 19,5: על פרשה ישרף, “it is to be burned with its dung.”

כי ירא אנכי אותו, “for I am afraid of him.” How could Yaakov still be afraid of Esau after all the assurances of support he had received from G–d? One sage answered that the answer to this question is found immediately in the words uttered by Yaakov himself. He refers to how he had set out on his journey to Lavan with nothing but his walking stick, whereas in the interval he had become very wealthy. When G–d had given him His assurances they had applied to himself alone. He had never included the people who now comprised his two camps, his family and the servants. As a result, while he did not fear for his person, he did fear for the lives of his wives and children, who had become an integral part of him.

Mother together with children - if we are going to explain that he was worried that he [Esav] would attack mothers along with children, as it is said at the end of his prayer "and You said, etc and I set your seed etc" it is difficult to do so, given that God said to Avram, after Lot separated from him "and you seed will be like the dust of the earth, that is a person can count etc", since what would the "like the sand of the sea", an expression also present in the blessing, add? And more, what proof is there that he [Esav] wouldn't kill some of the children but the blessing could still happen on the rest of them? Rather, he was not worried about the children, since the children are "like him", exactly. He only worried about the wives, because they would protect them so that he [Esav] would not harm them, like the way of the mothers, and he was worried that he would kill the mothers in front of the children, and since "his wife is like his body" he said "strike me down." And this is also true given that he was warned not to take new wives, even after their deaths [of Rachel and Leah] since Lavan said "more children after theirs" since he was worried that their inheritance would be diminished due to children of another wife, and this is why he made a pact not to take other wives over his daughters, even after their deaths. And the proof to this is that the mitzvah of [not taking for wives] "a woman and her sister" applies only "during her lifetime" (Leviticus 18:1), and so obviously Lavan meant even after their deaths.

AND SMITE ME. And smite me applies to two phrases. (Ve-hekkani is in the singular and prima facie refers only to Jacob. Thus nothing is stated about what Esau will do to the mother and the children.) It is similar to And Saul’s son had two men that were captains of bands (II Sam. 4:2). (The Hebrew literally reads: And two men, captains of bands were son of Saul. I.E. says that captains of should be read as if written twice, i.e., And two men, captains of bands, were captains of Saul’s son. Cf. Kimchi’s comment on this verse.) Our verse should be read as follows: and smite me and smite the mother and the children.

Mothers and children together - There are two in the tradition, this one and "mother and children dashed." This is about Sanheriv, the king of Ashur, whi said to destroy Israel, and then Esav who came to make war against Yaakov, and so "do not take mother and children alike" is a hint regarding exile.

הצילני נא, "Save me please!" He used the word נא, a combined form of "please" and "now." He pleaded with G'd not to allow Esau to cause him any losses instead of letting him recoup his losses later on.

מיד אחי, מיד עשו, from my brother's hand, from Esau's hand. Rashi understands the word אחי as a plea that Esau should not treat him like a brother but rather as befitted the wicked Esau. According to this explanation Jacob should only have said מיד אחי עשו, and we would have understood the Torah's meaning from the otherwise superfluous "my brother," seeing that Esau was his only brother.

I believe therefore that the correct meaning is that Jacob prayed and addressed himself to the fact that there were two facets to Esau's character. On the one hand Esau was a son of Isaac and Isaac's merits would assist him. On the other hand, he was a person in his own right, a very powerful person at that; it would require great strength to be saved from attack by such a person. Jacob therefore prayed to G'd that Isaac's merit should not now assist him; this is what he meant by "save me please from the hands of my brother," i.e. although he is my brother. Concerning Esau's being a powerful adversary in his own right, Jacob prayed "please save me from Esau!"

Jacob also had in mind that if Esau were to use the fact that he was his brother as a trick to attack him after feigning brotherliness, G'd should save him from such machinations. He also needed G'd's help, however, if Esau proclaimed his hostility openly.

Jacob also drew G'd's attention to the enormity of Esau's crime if he were to try and murder his own brother, מיד אחי; surely the mere thought of committing such a heinous crime should provide sufficient excuse for G'd to humble Esau; on the other hand, Esau's wickedness (without considering the fact that in this case he set out to murder a brother) was sufficient to warrant G'd's intervention on behalf of Jacob.

הציליני נא מיד אחי מיד עשו, “save me please, from my brother, from Esau!” (According to Rashi) the prayer was the result of Yaakov having been told that Esau does not come to meet him in order to welcome him back like a brother, but that he is coming to meet him as an adversary, as an Esau. This is why Yaakov prayed for Divine help. One may also explain the wording of this prayer in a different way. Yaakov prayed for what he needed immediately and for his needs during future generations. As far as his immediate needs were concerned, he needed to be saved from “my brother.” During future generations, throughout a good part of Jewish history, he or his descendants would need to be saved “from Esau.” Concerning such future times, David also formulated a prayer in Psalms 10,15 when he said: שבור זרוע רשע, “break the power (arm) of the wicked!”

כי ירא אנכי אותו, “for I am afraid of him.” Yaakov’s fear stemmed from the fact that Esau knew no mercy. We have proof of this in the writings of our prophets (Amos 1,11) על רדפו בחרב אחיו ושחת רחמיו, “because he pursued his brother with the sword and repressed all pity.” פן יבא והכני, “lest he come and smite me,” and he would then also murder the "mothers and the children". The Midrash wonders how such a thing is possible in view of the Torah expressly forbidding the slaughter of both mother animal and her young on the same day (Leviticus 22,28)? We have a similar prohibition concerning fowl in Deut, 22,6 where the Torah words it thus: “do not take the mother bird together with her young ones.” Yaakov was fearful of Esau violating this commandment in the future as it is written in Hoseah 10,14 אם על בנים רוטשה, “when mothers and babies were clubbed to death together.”

הצילני נא מיד אחי, these words correspond to the words נושא עון in Exodus, meaning that the sin has not caused Yaakov’s downfall.

הצילני...אם על בנים. The word על in this line substitutes for the word עם, “with.” It is used in a similar sense in Hoseah 10,14 אם על בנים רטשה, “mothers and children were dashed to pieces.”

AND HE SMITE ME, THE MOTHER WITH THE CHILDREN. Commentators (Mentioned in Ibn Ezra. The verb “smite” thus applies to the beginning and end of the sentence.) have explained it as meaning. “And he smite me and smite the mother with the children.” There are many similar verses.

פן יבא והכני, because I am not worthy of all the loving kindness G’d has already shown me, (as I explained on verse 10)

מיד אחי מיד עשו FROM THE HAND OF MY BROTHER, FROM THE HAND OF ESAU — from the hand of my brother who does not treat me as a brother should, but as Esau, the wicked.

gleichwohl rette mich vor meinem Bruder, der vielleicht ein Recht gegen mich hat, vor Esau, der seinem Charakter nach vielleicht eine Rache im Schilde führt, die ich doch vielleicht nicht verdient; rette mich um meiner Kinder willen, auf die du doch den Bau einer so großen Zukunft verheißen.

Auf diesen Angstschrei wird Jakob keine Antwort; sie wird ihm erst durch ein Erlebnis, dem er mit allem diesem entgegenging.

Wie später in den Galutjahrhunderten דורן ותפלה, nächst dem Hilferuf zu Gott in Beschwichtigung durch Spenden von seiner Habe das Jakobsvolk seine Rettung Esau gegenüber zu suchen hatte, also flüchtet schon der Stammvater in gleicher Lage zu dem gleichen Mittel. —

Mother and children alike. Literally, “he will strike me, mother with sons” — i.e. he would deal Yaakov a devastating blow by killing his family, even if he himself escaped.

“From the hand of my brother who does not act towards me as a brother...” Here too, Rashi deduced this because מיד is written twice. And Yaakov would not use an expression of honor [about Eisov] when speaking to Hashem. (Maharshal)

And You said in the vision of the ladder at Beit El: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude. You promised to shield me, and I am now in need of Your protection.

והכני אם על בנים, “and he will smite me, mother and children.” He means “mothers and their children.”

“I fear, he may come and strike me down, mothers and children alike” [32:12]. Jacob said: I am afraid that he will kill the mothers and the children. Jacob was not afraid that he would be killed, since the Holy One promised that He would protect him from all evil. (Hizkuni, Genesis, 32:12.)

Avraham Avinu stood in prayer and begged that Sodom not be destroyed. Hashem answered him that if there were ten righteous people in Sodom the city would be saved. But ten righteous people were not to be found there, and Sodom was demolished (Genesis 18). Childless for many years, Yitzchak Avinu and Rivkah Imeinu, pleaded to Hashem in prayer and were answered with the birth of Yaakov and Eisav (Genesis 25). Yaakov Avinu prayed for Hashem to save him from his brother, Eisav, who set out against him with four hundred warriors, and he was answered and saved (Genesis 32). Following the sin of the Golden Calf, Hashem’s wrath rose up against the nation of Israel, and Moshe Rabbeinu prayed intensely until Hashem canceled the decree of disaster that He had threatened to bring on His people (Exodus 32). When Miriam, Moshe’s sister, fell ill with leprosy, Moshe stood and prayed, “Kel na refa na lah” (“O God, please heal her!”) and she was healed (Numbers 12). To turn back a Heaven-sent plague, Aharon used the incense to pray, and the plague ceased (Numbers 17). After the army of Israel was defeated by Ai, Hashem heard Yehoshua’s prayers and guided him to correct the sin of Achan, after which they won their next battles (Joshua 7). When the Philistines waged war against Israel, Shmuel cried out to Hashem for help on behalf of the nation. In answer, Hashem led him and Israel to defeat and conquer the Philistines (I Samuel 7). David, the king of Israel, would often pray to Hashem; his prayers eventually became the Book of Psalms. After Shlomoh finished building the Temple, he prayed that the Shechinah dwell therein, and that all people who pray there would be answered, and Hashem accepted his prayer (I Kings 8-9). When Eliyahu the Prophet fought against the false prophets of Ba’al on Mount Carmel, he prayed that fire would descend from the sky and so it transpired (I Kings 18). Likewise, Elisha the Prophet prayed to Hashem that He revive the son of the Shunamite woman, and the boy came back to life (II Kings 4). When Chizkiyah faced death from his disease, he too prayed to Hashem and was cured (II Kings 20).

The patriarch Avraham stood in prayer and begged that Sodom not be destroyed. God answered him that if there were ten righteous people in Sodom the city would be saved. But ten righteous people were not to be found there, and Sodom was demolished (Bereishit 18). Childless for many years, the patriarch Yitzḥak and matriarch Rivka prayerfully pleaded with God and were answered with the birth of Yaakov and Esav (Bereishit 25). The patriarch Yaakov prayed for God to save him from his brother, Esav, who set out against him with four hundred warriors, and he was answered and saved (Bereishit 32). Following the sin of the Golden Calf, God’s wrath was kindled against the people of Israel, and our teacher Moshe prayed intensely until God canceled the terrible decree that He had threatened to visit on His people (Shemot 32). When Miriam, Moshe’s sister, fell ill with leprosy, Moshe stood and prayed, “Kel na refa na la” (“O God, please heal her!”), and she was healed (Bamidbar 12). To turn back a heaven-sent plague, Aharon used the incense to pray, and the plague ceased (Bamidbar 17). After the army of Israel was defeated by Ai, God heard Yehoshua’s prayers and guided him to rectify the sin of Akhan, after which they won their next battles (Yehoshua 7). When the Philistines waged war against Israel, Shmuel cried out to God for help on behalf of the nation. God answered his prayer, and Israel struck and vanquished the Philistines (1 Shmuel 7). King David of Israel would often pray to God; his prayers eventually became the book of Tehilim. After King Shlomo finished building the Temple, he prayed that the Divine Presence (Shekhina) dwell therein, and that all people who pray there would be answered; God acceded to his prayer (1 Melakhim 8-9). When Eliyahu the Prophet fought against the false prophets of Ba’al on Mount Carmel, he prayed that fire would descend from the sky and so it transpired (1 Melakhim 18). Likewise, Elisha the Prophet prayed to God that He revive the son of the Shunamite woman, and the boy came back to life (2 Melakhim 4). When King Ḥizkiyahu faced death from his disease, he too prayed to God and was cured (2 Melakhim 20).

And in Pirkei deRabbi Eliezer (Chapter 48:17), he gave a different reason for the word[s], I have surely visited [pakod pakadati], with which they were redeemed. It said, and this is its language there: Rabbi Eliezer said, "The five letters of the Torah that are of double [shape] are all expressions of redemption. Kaf, kaf, with which our father Abraham was redeemed from Ur of the Chaldees, as it is stated: Go out [lekh lekhah] of your land (Gen. 12:1). Mem, mem, with which our father Isaac was redeemed from the Philistines, as it is stated: Go from us, for you are much mightier than us [mimenu meod] (Genesis 22:16). Nun, nun, with which our father Jacob was redeemed from the hand of Esau, as it is stated, Deliver me, I pray, [hatzileini na] (Genesis 32:11). Peh, peh, with which the Jewish people was redeemed from Egypt, as it is stated: I have surely visited you, [pakod pakadti] (Exodus 3:16, 17). Tzadi, tzadi, with which the Holy One, blessed be He, in the future will redeem the Jewish people at the end of the fourth empire, as it is stated: Tzemach is his name; and he shall grow up [yitzmach] out of his place (Zechariah 6:12). All of them were told to Abraham, and Abraham passed them down to Isaac, and Isaac passed them down to Jacob, and Jacob passed them down to Joseph and his brothers, as it is stated: He will surely visit [pakod yifkod] you (Genesis 50:24). Asher, the son of Jacob, passed down the mystery of the redemption to Serah his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serah, the daughter of Asher, and they said to her, 'A certain man has come, and he has performed such and such signs before us.' She said to them, 'There is no substance to these signs.' They said to her, 'But did he not say, "Pakod yifkod?"' She said to them, 'He is the man who will redeem the Jewish people in the future from Egypt, for so did I hear from father.' As it is stated: And the people were convinced when [...] the Lord had visited [pakad] His people (Exodus 4:31)." To here [is the midrash].

Mem, nun, tzadi, peh, kaf, the double letters, (These letters are written differently when they appear as the last letter of a word.) were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred. (The letter kaf appears twice in lekh lekha. Lamed – 30 + kaf – 20 = 50 x 2 = 100. Mem mem) is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16). (The letter mem appears twice in mimenu. An alternative term meaning “than we” could have been employed, but wasn’t.) He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik] and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5). “A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim (The Torat Kohanim is a midrash halakha on Leviticus. At the time that this midrash was written, the Torat Kohanim was apparently divided into nine large chapters.) – that is fifty. “They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna. (Tannaitic statements which were not incorporated into the Mishna.) “Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction. (Numbers 6:24–26.) “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer. (The number of members of his household whom Abraham took to recover Lot corresponds to the numerical value of Eliezer: alef – 1 + lamed – 30 + yod –10 + ayin – 70 + zayin – 7 + reish – 200 = 318.) “Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him. (Abraham heeded God’s voice for ‘ekev’ years: ayin – 70 + kof – 100 + beit – 2 = 172. He lived a total of one hundred and seventy-five years. He recognized God at age three.) HaSatan – three hundred and sixty-four, (Heh – 5 + sin – 300 + tet – 9 + nun – 50 = 364.) the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur. Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters. (Alef – 1 + beit – 2 + reish – 200 + heh – 5 + mem – 40 = 248, the number of limbs in a person’s body.) “A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah. (Yod is ten and heh is five.) And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod (Yehoshua's name, originally, was Hoshea.) – may the Lord rescue you [Ya yoshiakha] from the counsel of the spies. (Yehoshua is a portmanteau of ya yoshiakha.) The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet, to the eight days [of age] at which he was circumcised; kof, Abraham was one hundred years of age. (When Isaac was born.) Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi; (Counting backwards from Benjamin, Levi is the tenth.) he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22); (This is the number of people with whom Jacob descended to Egypt. kof) – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended. (When Jacob left Canaan to go to Aram.) The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada. “Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility (Since humility is not mentioned elsewhere in this portion of the midrash, Matnot Kehuna and Etz Yosef write that it should be erased.) – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven, (Yod – 10 + reish – 200 + alef – 1 + tav – 400 = 611.) and of Torah is six hundred and eleven. (Tav – 400 + vav – 6 + reish – 200 + heh – 5 = 611.) Add fear and Torah to them; (When a gematria is used, sometimes the word or words being discussed are used to add 1 to the gematria. Thus, 611 + Torah + yirat = 613.) the result is six hundred and thirteen. Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above (Adjacent to the corner of the garment.) and three below, that is six hundred and thirteen. (Tzadi – 90 + yod – 10 + tzadi – 90 + yod – 10 + tav – 400 = 600 + 8 strings + 5 knots = 613.) The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21). (The preceding phrase is: “regarding which the Lord has taken an oath to your forefathers.” And "the days of the heavens over the earth" is interpreted as the time that it would take to walk from the earth to the heavens.) “[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high [al]” (II Samuel 23:1) – this corresponds to one hundred blessings. (The numerical value of al is 100: Ayin – 70 + lamed – 30 = 100.) Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol] (Both al and ol are written with an ayin and lamed.) of Torah and the yoke of suffering. “Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings? (The Amida.) Exclude from there the blessing of the heretics, (This refers to the twelfth blessing in the Amida.) that they instituted it in Yavne, and “the offshoot of David” (This refers to the fifteenth blessing of the Amida.) that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2). (See Sanhedrin 107a, where David fails the test of Bathsheba.) Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person]. (With the atbash cypher, the distance of a letter from the beginning of the alphabet is measured, and it is replaced bythe letter that is the same distance from the end of the alphabet. Tet – nun; vav – peh; beit – shin: tov becomes nefesh.) Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.” “The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one. (This is the number of days in nine full months, plus the first day of the tenth month.) The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks. From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty. One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla. (Ḥet – 8 + lamed – 30 + heh – 5 = 43.) The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1). (The following verse begins: “Six days labor shall be performed…” Eleh) – thirty-six, (Alef – 1 + lamed – 30 + heh – 5 = 36. devarim) – two, (Devarim (matters) is written in the plural. The minimum plural possible is two. hadevarim) –three; (Deriving an additional one from the heh prefix.) that is forty less one. “Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.” Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer. (Iniquities can refers to people who the court puts to death by mistake. According to that explanation, the midrash here explains that in order to prevent the iniquity of mistakenly killing somebody, for acquittal a majority of one is sufficient, but a majority of two is required for a guilty verdict.) It is preferable when convicting that at least a majority of two will prevail, rather than one. “Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam (Alef becomes lamed. The alphabet is divided in two in the middle, with eleven letters in each group. The first letter in the first group – aleph – is replaced by the first letter in the second group – lamed. The second letter – bet – is replaced by mem, etc.) cypher is Remala. (The son of Tave’al, mentioned in the verse, is a reference to Pekaḥ ben Remalyahu, king of Israel.) “With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years. (Beit – 2 + zayin – 7 + alef – 1 + tav – 400 = 410.)

“Every crawling creature that lives shall be yours to eat; like green vegetation, I have given you everything” (Genesis 9:3). “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). “Every crawling creature that lives…but flesh with its life, its blood [you shall not eat]” (This is a prohibition against eating a limb or piece of meat taken from a living animal.) – Rabbi Yosei bar Aivu in the name of Rabbi Yoḥanan: Adam the first man, for whom the consumption of meat for pleasure was not permitted, was not warned regarding a limb taken from a living animal, (As it was not relevant for him.) but the descendants of Noah, for whom the consumption of meat for pleasure was permitted, (Genesis 9:3.) were warned regarding a limb taken from a living animal. “But I will demand your blood of your lives; from every beast I will demand it, and from man; from every man for his brother, I will demand the life of man” (Genesis 9:5). “But [akh] [I will demand your blood of your lives]” (This is a prohibition against suicide.) – to include one who strangles himself. (Even though there is no shed “blood” to be “demanded.”) One might think that this applies [even] to cases like Saul? (Who took his own life to avoid torture and desecration by the Philistines (I Samuel 31:4).) The verse states akh. (Akh is an exclusionary term, which teaches that there are circumstances when it is permitted for one to take his life.) One might think that this applies [even] to cases like Ḥananya, Mishael, and Azarya? (Who consented to surrender their own lives in order to avoid committing idolatry (Daniel 3:17).) The verse states akh. “From every beast” – this refers to one who makes his fellow man available to a wild beast to kill him. (Although murder was not technically committed, one who does this is still culpable.) “From every man for his brother” – this refers to one who hires others to kill his fellow man. Another interpretation, “from every beast I will demand it” (God will exact justice against any man or beast that kills a human.) – these are the four kingdoms. (The four kingdoms that would subjugate Israel until the advent of the Messiah (Daniel chapter 2).) “From man [adam], from every man for his brother” – this is Esau, (Also known as Edom, the forebears of the Romans.) as it is written: “Deliver me, please, from the hand of my brother, from the hand of Esau” (Genesis 32:12). “I will demand the life of man” – these are Israel, (Who are constantly being killed by the Romans.) as it is stated: “You are My flock” (Ezekiel 34:17); “Flock of My pasture, you are man” (Ezekiel 34:31).

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother and children alike” (Genesis 32:12). “Deliver me, please, from the hand of my brother, from the hand of Esau” – deliver my future descendants from the hand of his descendants, who come with the power of Esau. (The power of Esau is the sword – “by your sword you shall live” (Genesis 27:40).) That is what is written: “I was looking at the horns, and behold, another, small horn arose among them” (Daniel 7:8) – that is the son of Netzer. (A robber who conquered provinces on the Roman–Persian border and ruled there under the auspices of Rome.) “And three of the original horns were uprooted from before it” (Daniel 7:8) – this is that they gave them their kingdom; Macrinus, Carinus, and Kyriades. (These were the provinces.) “Behold, there were eyes like the eyes of a man in this horn, and a mouth speaking arrogantly” (Daniel 7:8) – this is the evil empire that imposes levies upon all the nations of the world. Rabbi Yoḥanan said: It is written: “And the ten horns: From this kingdom, ten kings will arise” (Daniel 7:24), all of those referred to in the verse are descendants of Esau. (All ten horns represent ten kingdoms descended from Esau, not from the son of Netzer.) Rather, “I was looking at the horns, and behold, another, small horn arose among them” – this is the evil empire. “And three of the original horns were uprooted from before it” – these are the three previous kingdoms. (Babylon, Persia–Media, and Greece.) “Behold, there were eyes like the eyes of a man in this horn” – this is the evil empire, that casts an envious eye on the possessions of others. This wealthy one, we will make him governor of his province; this wealthy one, we will make him an economic adviser. “Lest he come and smite me, mother and children alike” – and you said: “You shall not take the mother with the offspring” (Deuteronomy 22:6). Another matter, “Lest he come and smite me, mother and children alike” – and you said: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28).

“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18). “Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them (Jacob armed his sons and the other members of his camp.) with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war. For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19). For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children. (Thus, Jacob was prepared for the fact that Esau might act violently upon their encounter.) “Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note. (The descendants of Isaac were to receiv the Land of Israel and were to be enslaved in Egypt. Esau preferred to forgo the Land of Israel and forgo the enslavement in Egypt. The midrash refers to the coming enslavement as though it were a debt set forth in a promissory note.) Rabbi Shmuel said: It was due to shame. (He was ashamed for having sold his birthright.) “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

When thou takest the sum of the children of Israel according to their number (Exod. 30:12). (Pesikta de Rav Kahana, Shekalim, p. 156.) The Holy One, blessed be He, said to Moses: Take the sum of the children of Israel. He replied: My master, it is written: And Thy seed shall be as the dust of the earth (Gen. 28:14), and it is written elsewhere: And make Thy seed as the sand of the sea (ibid. 32:13), yet you tell me now to do this. He answered: If you want to know their number, you need only add together the first letter of the names of each of the tribes and this will give you their number. The resh in the word Reuben stands for two hundred thousand; the shin in Simeon stands for three hundred thousand, the yods in the names Judah, Issachar, and Joseph total thirty thousand, the nun in Naphtali accounts for fifty thousand, the zayin in Zebulun’s name is seven thousand, the daled in Dan is four thousand, the gimmel in Gad is three thousand, the bet in Benjamin is two thousand, and the alef in Asher is one thousand—totaling five hundred and ninety-seven thousand in all. The three thousand not accounted for were slain at the time of the episode of the golden calf, as it is said: And the sons of Levi did according to the words of Moses; and there fell of the people on that day about three thousand men (Exod. 32:28). Hence the Holy One, blessed be He, said to Moses: You are taking the count to learn how many are missing. R. Menahem said in the name of R. Bebai: This may be compared to a king who had many sheep. When wolves attacked and destroyed some of them, the king told his shepherd: “Count the sheep and find out how many are missing.” Likewise, the Holy One, blessed be He, said to Moses: Go, count the Israelites, and find out how many are missing.

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

And the messengers returned to Jacob, saying … “He cometh to meet thee with four hundred men” (Gen. 32:7). Thereupon, Jacob was greatly afraid and was distressed (ibid., v. 8). Why is the word for “fear” repeated in this verse? He was greatly afraid that he might be killed and distressed lest he should be forced to kill. Jacob was an extremely powerful man. Proof of this is that he had subdued a mighty angel, as is said: So he strove with an angel and prevailed; he wept, and made supplication unto him (Hos. 12:5). But at that moment he began to plead for mercy, as it is said: Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (Gen. 32:12).

"A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man; Solomon said (Proverbs 4:6), 'Do not forsake wisdom, and she will keep you.' (Proverbs 6:22) 'When you walk, they will lead you; when you lie down, they will watch over you.' So said the Lord to David, 'It is your desire that I preserve you; I will preserve you and keep you in the Torah,' as it says (Proverbs 4:13), 'Keep her, for she is your life.' Your desire is that I rescue you from the hand of the wicked; sing for joy before Me, and I will deliver you.' (Psalm 32:7) 'Sing for joy, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem!' Deliver me, O Lord, from the evil man; who is he, but Esau the wicked? And what is his evil? Death. So said the Lord, 'When I redeem you from the hand of death, I will redeem you,' as it says (Hosea 13:14), 'I will ransom them from the power of the grave; I will redeem them from death.' Death is the evil that Esau has done. Therefore it is said, 'Deliver me, O Lord, from the evil man,' (Psalm 140:1) and Jacob also said, 'Deliver me, O Lord, from the evil man.' (Genesis 32:12) 'And what kind of evil is it that a violent person does? Protect me from the hand of the oppressor.' And what was the oppression? (Genesis 32:14-15) 'He spent the night there, and from what he had with him he took a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams.' This was not oppression. And so it says (Obadiah 1:10), 'Because of the violence done to your brother Jacob, shame shall cover you.'" Israel said, "The mountains will be cut off forever, and whatever was swallowed up will be swallowed up." Then the Lord said, "I will bring them out from between their teeth," as it is written (Psalm 68:23), "God said, 'I will bring them back from Bashan.'" Therefore, it is said, "Protect me from the hands of the wicked, who have thought evil thoughts in their hearts," etc. What does it mean to have evil thoughts in the heart? It does not mean that it is only hidden in one's heart and not spoken aloud. Rather, it means that one thinks evil thoughts in the heart. When they think of evil, they are not only thinking of themselves but also of others, as it is written (Obadiah 1:18), "The house of Jacob will be a fire," etc. This is also expressed in Daniel 7:7-8, "I looked at these horns and there was another horn, a little one, coming up among them, and it uprooted three of the horns with eyes like the eyes of a man, and a mouth uttering great boasts." Looking at God, one speaks harsh and reviling words. It is written (Daniel 7:11), "I watched until the beast was slain and its body destroyed and thrown into the blazing fire."

[And his friend will only lose because of this. For it is known that one who robs his friend is only a fool and an evildoer. For his grant will not increase beyond what was decreed for him on Rosh Hashanah, because of his theft. For in exchange for taking the grant that came or that was destined to come to the hand of his friend, there will be taken from him the grant that was decreed for him on Rosh Hashanah. And the end of the matter will be that the money of [i.e., attained by] the wrong will consume also the "surviving remnant," the "kosher" grant that had already been allotted him. As Chazal have said (Succah 29b): "Because of four things a man's property goes lost," one of them being because he divests himself of his own yoke and places it on his friend. And so we find in Derech Eretz Zuta, Chapter 3: "If you have taken what is not yours, yours will be taken from you." And he will remain only with the bartering of a kosher grant for one that is forbidden. For he will be destined to give din and accounting for every [misappropriated] p'rutah [small coin]. As Chazal have said (Bava Kamma 119a): "If one steals from his friend the worth of a p'rutah, it is as if he has taken his soul." And he also constrains the Holy One Blessed be He to return the theft to its owner. As Chazal have said (Sanhedrin 8a): "The Holy One Blessed be He says to the wicked: 'It is not enough that you steal, but you also constrain Me to return the theft to its owner." And all of these things are intimated in our holy Torah, in Parshath Vayetze, where it is written (Bereshith 32:11-12): "And the angel of the L-rd said to me in a dream: 'Yaakov, … lift up your eyes and see all the rams that go up on the sheep — ringstraked, speckled and grizzled" (As Rashi explains there, the angels would bring them from the flock assigned to the sons of Lavan to that assigned to Yaakov. And lest you ask, how am I permitted to take from the grant of Lavan and give it to you? The angel, therefore, concludes: "For I have seen all that Lavan does to you," that he has changed your wage ten times and taken your grant; therefore I am returning it to you.)]

הצילני נא מיד אחי מיד עשו . The Zohar comments on this verse (Sullam edition page 21) that when someone prepares a prayer it is important that he chooses his words carefully. At first glance we would think that an appeal to G–d such as "save me!" would be sufficient; Jacob added the words "from my brother” so that he would not be misunderstood as requesting to be saved from Laban. In the event that G–d could use the term "brother" in a wider sense, [as Jacob himself had done in Genesis 29,4 for instance, Ed.] he added the word "from Esau," to make certain G–d knew whom he had in mind. He added what it was exactly that he needed to be saved from, i.e. an onslaught against his family. One must not rely on the fact that G–d is well aware of our unspoken thoughts. I believe that since the very letters used in prayer are holy, they are able to penetrate the outer shell of Heaven and penetrate to G–d's throne.

הצילנו נא מיד אחי, מיד עשו . The first half of this verse is addressed to G–d concerning the threat from Samael, whereas in the second half Jacob implores G–d to save him from Esau.

כי בצלם אלוקים עשה את האדם, “for in the image of G-d did the Maker make man.” [This is obviously not a literal quotation of our verse, as the word העושה, does not appear in the text The author adopted Rashi’s comment that the word העושה is missing in our text and has to be substituted by the reader. Rashi adds that there are numerous other examples of this type throughout the Torah.] Bereshit Rabbah 34, 14 understands the words אך את דמכם לנפשותיכם אדרוש, as including suicide by means of asphyxiation when no blood has been spilled. To the question if the kind of suicide committed by King Saul who was already in his death throes when he commanded the Amalekite to finish him off so that he would not be captured by the Philistines alive counted as suicide, the answer is that it is not, as the word אך in our verse is an exclusion and exempts such a situation. The question is also asked if people such as Chananyah, Mishael, and Azaryah who allowed themselves to be thrown into a fiery furnace (i.e. certain death) had been guilty of a form of suicide, the answer is negative and the reason cited is also the restrictive word אך in our verse (verse 5). The words מיד כל חיה are understood by the Midrash as a reference to the four empires who have hosted Jews in exile as these are referred to as חיות, comparable to beasts in Daniel 7.3. מיד האדם , this is a reference to Israelites who have been referred to as אדם by Ezekiel 34,31 when he said ואתן צאני צאן מרעיתי אדם אתם, “and you are My flock, sheep of My pasture-you are Adam.” The words מיד איש אחיו refer to the descendants of Esau as Yaakov prayed in Genesis 32,12 “save me please from my brother, from Esau.” The words אדרש את נפש האדם, refer to an accounting to be rendered at a future time.

And he counted them with lambs. He told each one to take a lamb (According to Targum this occurred just before Pesach, and the lambs were Pascal sacrifices.) from the king's flocks, and afterwards he counted the lambs, because it is forbidden to count Jewish people. ( See Maseches Yoma 22b which states that in order to avoid counting the Bnei Yisroel directly which is forbidden by the Torah, each man took a lamb from the king’s flock and the lambs were then counted. See also Kli Yokor in Bamidbar 1:2 who discusses the exceptions to this rule.) for it is stated concerning them, '[which] are too numerous to count.' (Bereishis 32:12.)

Rescue me, I pray [now], from the hand of my brother, from the hand of Eisov, for I fear him, that he will come and attack me—mother and children alike.

Deliver me I pray, from the hand of my elder brother, from the hand of Esau, for I fear him: for he hath been mindful of the glory of his father; lest he come and smite the mother with the children.

Genesis 32,12. “seeing that You have said to me that ‘I ‎will keep doing good for you.’” The meaning of the ‎repetition ‎היטב איטיב‎ is that the “goodness” that G’d will perform ‎for Yaakov is of the kind that everyone around him can recognize ‎as such. There are acts of loving kindness performed by G’d for ‎individuals who recognize them as such, as for instance, when G’d ‎answered a prayer of theirs; on the other hand, prayers in which ‎the petitioner asked for something that no one else was aware of ‎as being an object of that person’s longing, even when fulfilled, ‎will not be seen by outsiders as benevolent acts of G’d. Something ‎that appears to be a curse when viewed by one person, is viewed ‎as a blessing by another person. Yaakov reminds G’d that He had ‎promised him the kind of help that would be recognized by one ‎and all as a special blessing.‎

Like the sands of the sea. In favorable times the Israelites are likened to the stars and in bad times they are trampled like the dust. But in intermediate times they are like the sand of the shore, which the waves continually threaten to overwhelm, but upon which they are broken instead.

כי ירא אנכי, these words correspond to the word וחטאה in the list of attributes in Exodus. It is a minor type of sin, the one committed inadvertently. ואתה אמרת, these words and their continuation correspond to the word ונקה in the list of G’d’s attributes revealed to Moses in Exodus 34,7.

ואתה אמרת, Yaakov’s formulation is reminiscent of that of David in Psalms 119,49 “remember Your word to Your servant through which You have given me hope.”

היטב אטיב עמך, it is the custom for Scripture to write the verb in the infinitive mode together with the appropriate mode of the verb in order to reinforce what the verb expresses. According to Bereshit Rabbah 76,7 the word היטב refers to G’d’s support for Yaakov based on his merits, whereas the word איטיב refers to G’d’s support for him based on the merit of his father and grandfather.

כחול הים, an inaccuracy, as in the verse Yaakov referred to G’d had promised that his descendents would be as numerous as the “dust of the earth,” not like the sand on the beaches of the sea. (28,14) The change in syntax is irrelevant, as we explained repeatedly that when the Torah repeats the same theme with different words, the reason is not to alert the reader to an additional dimension of the message, but only to stress the message, to draw attention to its importance.

AND THOU SAIDST: I WILL SURELY DO THEE GOOD. Even though he was afraid lest the sin cause him to lose that which he was promised, Jacob said: “You have done great kindnesses for me even though I was unworthy of them. Certainly You will do for me this undeserved kindness which You have promised me, namely, that You will bestow good upon me and increase my seed. My sin should not withhold from me the good You have promised me, for in the beginning I was also unworthy of it had You marked against me mine iniquities. (See Psalms 130:3.) And You did not promise it to me on account of my deeds, but only out of Your abundant mercies.” And some commentators say (Ibn Ezra. Thus Jacob’s fear was not lest his sin cause him to lose that which he was promised, but because he did not know, etc., as explained in the text.) that Jacob had compassion for his children and household lest Esau smite them, because he did not know whether the promise, And thy seed shall be as the dust of the earth, (Above, 28:14.) applied to these or to others, it being possible that he himself would escape and have additional children. But in my opinion this is not correct, for if this was his thought, how did he say in his prayer, And Thou saidst: I will surely do thee good and make thy seed as the sand of the sea? Moreover, it was told to him in Beth-el, And behold, I am with thee, and will keep thee whithersoever thou goest, and I will bring thee back into this land. (Above, 28:15.) If his children were to fall before his brother’s sword, this promise would not be fulfilled, and it is to this promise that Jacob alluded when he said, And Thou saidst: I will surely do thee good. Similarly with the promise, And I will do thee good: (Verse 10 here.) all this Jacob said on the basis of it having been said to him, And I will be with thee. (Ibid., 31:3.) But all his misgivings were on account of the fear of sin, for it is the way of the righteous to be always fearful. Thus Jacob was fearful that perhaps even after he left Haran, he sinned by entering into a covenant with Laban, who was an idol-worshipper, or in some other matter, and Who can discern errors? (Psalms 19:13.)

ואתה אמרת היטב איטיב עמך; even though You are under no obligation to keep the promise You have made to me seeing that I am not worthy of it, do it for the sake of Your Holy Name which obligates You to keep Your promises (as Moses argued when he reasoned with You not to destroy Israel in spite of their having sinned with the golden calf. His argument had been: “Why should the impression be created that You are unable to keep promises You have made?”) The argument used by Moses he used more than once when he repeated it after the sin of the spies (Numbers 14,16)

היטב איטיב I WILL SURELY DO [THEE] GOOD — The use of two words denoting “doing good” is intended to signify: היטב doing good to thee on account of your own merits, איטיב I will also do good to thee on account of your father’s merits (Genesis Rabbah 76:7).

ושמתי את זרעך כחול הים AND I WILL MAKE THY SEED AS THE SAND OF THE SEA — Where, indeed, did God promise him this? Did he not promise him only (Genesis 28:14) “And thy seed shall be as the dust of the earth"? But the explanation is that He had at the same time promised him (Genesis 28:15) “for I will not leave thee until I have done that which I have spoken about thee”, and to Abraham he had promised (Genesis 22:17) “and I will greatly multiply thy seed as the stars of heaven and as the sand which is upon the seashore”.

ואתה אמרת היטב איטיב עמך, if what I am afraid of were to happen this would be the reverse of Your promise to me. How can I watch the destruction of my family?

ושמתי את זרעך, even if only my children will be killed this will be the opposite of what You promised. It behooves You to let them survive for the sake of Your great name, even if I myself do not deserve to survive. We use this kind of argument in our prayers when we say (based on Jeremiah 14,7) אם עונינו ענו בנו עשה למען שמך, “if our sins testify against us, (save us) for the sake of Your name!”

היטיב on account of your merits, and איטיב on account of your fathers’ merits. Although the Torah speaks in the language of man, [thus a double verb need not be expounded,] here it is clear that it is to be expounded. For it should have said היטב תיטב, in second person, like העניק תעניק (Devarim 15:14). This is preferable to Re’m’s explanation, that whenever an exposition can be made it should be made. You might ask: Rashi explained on v. 11 that Yaakov said, “My merits have diminished.” [Why did he pray here on account of his own merits?] The answer is: He surely was not praying here on account of his merits, but on account of his fathers’ merits. That is why Rashi adds, “I will do good on account of your fathers’ merits.”

Until I have done. Also this verse shows that, “Until I have done that which I have spoken for you,” refers to [what Hashem spoke to] Avraham, as Rashi explained on v. 28:15. Otherwise, the difficulty [remains]: Hashem never said this to Yaakov.

He stayed there that night; he took from that which was in his possession a gift for Esau his brother:

ואתה אמרת היטיב איטיב עמך, ”and You have said: “I will keep on doing good with you.” Nachmanides explains that although Yaakov was afraid that sins he might have committed would prevent G’d from making good on His promises to him, he refers to very generous kind deeds G’d had already performed, implying that he had not been worthy of these favours. He argues that if G’d had seen fit to perform favours for him which He had not promised, He will most certainly perform those which he had promised him, regardless of any sins he might have become guilty of inadvertently in the meantime. Some commentators claim that Yaakov was concerned as a loving father that Esau should not be allowed to harm members of his family, as it was possible that he would stage a hit and run raid, and only he, Yaakov, would escape due to G’d’s protection of him as promised. In such an event, G’d could still fulfill His promise by enabling Yaakov to start a new family and to raise children. This scenario, as something which Yaakov had in mind with his words here, is not plausible, as if this was what Yaakov had in mind he could not have formulated his prayer with the words “and You yourself have said, etc.,” a reference to people whose very life he attributed to G’d having already fulfilled part of His promise. Furthermore, part of G’d’s promise during the dream of the ladder had been that He would protect Yaakov on all his journeys etc. If his family would become victims of Esau’s vengeful attack, how could this promise still come true? We must attribute Yaakov’s fear as worry only about any sins committed since the promise of G’d had been received as a cause of invalidating such a promise.

“I will make your offspring as the sands of the sea” [32:13]. Jacob said: if he will kill the children and the mothers, where will be the blessing that my children will be like the sand of the sea.

4. Rashi, I Chronicles 27:24, seemingly ignoring the sources cited in both Berakhot 62b and Yoma 22b, posits two entirely different verses as sources for this prohibition. The passages "If a man can number the dust of the earth, then shall your seed also be numbered" (Genesis 13:16) and " 'Look now toward heaven and count the stars if you are able to count them'; and he said unto him, 'So shall your seed be' " (Genesis 15:5) are interpreted by Rashi, not simply as blessings, but as prohibitions against counting the progency of Abraham. In his commentary on I Samuel 15:4, Rashi cites yet a third verse, "I will surely do you good and make your seed as the sand of the sea which cannot be numbered for multitude" (Genesis 32:13) which he renders as "which shall not be numbered for multitide. (Cf., Meshekh Ḥokhmah, Parshat Naso, s.v. be-haftorah.)

It is well known that the meaning of the word yir-ah, is twofold. One meaning is the instinctive unreasoning fear of a physically stronger phenomenon, a fear common to both man and beast. Jacob, fearing defeat at the hands of Esau, prays to G'd for help, lest Esau smite both him an his family. (Genesis 32,10-13) Isaac, who is afraid to be murdered on account of his wife, indulges in a white lie. (Genesis 26,7) Another kind of fear is that which recognises superior moral or intellectual qualities in someone whom one confronts. In effect, this fear is reverence. When Miriam and Aaron discussed Moses' marital relationship, (Numbers 12,2) G'd takes them to task for having failed to display that degree of reverence that is due a prophet of Moses' calibre. The Mishnah in Avot 4,15, urges that reverence for one's teacher should be on a level similar to that accorded the Almighty Himself. Whereas the former kind of fear is common both to the sinner and the devout person, the latter, i.e. reverence is a form of fear that sinners do not know. Proverbs 10,24, states: "the fear of the wicked, it shall come upon him, but the desire of the righteous will be granted." The thing that the wicked is afraid of will happen to him, the pious however, will not be denied, since his adversary can sense his moral superiority. G'd promises that the Canaanites will be awed by the Jewish people in this fashion when the latter are about to invade their land. "The fear of you and the reverence for you, the Lord will implant on all the face of the earth." (Deut 11,25) The most interesting example we find of this phenomenon is the account of Saul, who tries to kill David. (Samuel I chapter 18) He tried to make David's death (intended) appear like an accident, and that is why David did not run for his life at once. Twice, during the playing of the harp, David had turned his head at the precise moment Saul had thrown his spear at him. Saul, who realised that David's escape was not accidental, had previously only feared David as a formidable warrior. Now, however, he also developed reverence for him, seeing G'd had so obviously protected him. (verses 12-15) Verse thirteen refers to the reverence, verse sixteen to the fear of an adversary of known superiority. Saul had experienced similar feelings when his efforts to trick David into being killed by the Philistines had failed. At that time he had let it be known that he would give David his daughter in marriage in return for a dowry of one hundred Philistine foreskins, (ibid, especially verse nine) Other examples of fear and terror are found in Psalms 33,8 and 9. Psalms 68,4, and Jeremiah 5,22. On the other hand, the reverence of the righteous is not based on terror. Compare Psalms 34,10 as well as Psalms 145 and 147. The yereyim are not full of terror, but await G'ds kindness with confidence. We must now examine what kind of fear is referred to in our Parshah in chapter 10,22. It is unlikely that Moses would refer to the fear common to man and beast, since one would then have to assume that G'ds main purpose is for man to relive experiences that would remind him of moments of fear and terror. His service of the Lord then would be based only on man's terrifying awareness of G'ds superior power, His ability to punish man. When under the influence of such terror, truthfulness can easily be turned into falsehoods told because one hopes to escape detection of one's sins. Such untruths would then not even be sinful. We find Abraham calling his wife his sister. Isaac does so likewise, each one having feared for his life at the time. (Genesis 12,10 and 20,6) Joseph's brothers told him of a supposed statement by their father Jacob. They too had been motivated by fear that Joseph would revenge himself now that their father had died. Aaron had agreed to make the golden calf after having seen Chur killed. (Sanhedrin 7) It is therefore quite unthinkable that this is the kind of "fear" that G'd asks of the Jewish people. In fact the whole concept of free will would be demolished if that were to be the basis of our relationship with G'd. The statement of Rabbi Abdima ben Chana (Shabbat 88) that G'd had threatened the Jewish people with annihilation should they fail to accept the Torah at Mount Sinai, is used as evidence that contracts entered into under duress are not binding. Also, it would not make sense if the Talmud in Berachot 33, had described the attainment of fear as a minor accomplishment for the likes of Moses. Surely, any person could possess that kind of fear without even half trying. One certainly would not have to be a Moses to live in terror of G'ds power. On the other hand, if what is meant in our Parshah is reverence inspired by awareness of G'ds many attributes, then such a demand would seem to be the ultimate demand that can be made of any human being. Certainly such a demand ought not to be described as a very modest request. Intellectual awareness of the need for such reverence vis a vis G'd and all He stands for, may indeed be relatively easy to attain, but a lifetime filled with constant awareness of this reverence seems more than can be reasonably expected from any individual. Even of Moses himself it is said: "He turned his face away since he was afraid to look upon G'd." The Torah compliments Moses on this yir-ah, reverence. If a Moses deserves special mention for displaying such reverence, it cannot be come by easily by lesser mortals. (Exodus 2,6)

“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem] (Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2).) thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’ (The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.)

And he hid him in the sand (ibid., v. 12). He said to the Israelites: You are likened to sand, (Referring to Thy seed as the sand of the earth (Gen. 32:13).) which moves soundlessly from one place to another; so, too, no word of this must depart from your mouths. Therefore it is written: And he hid him in the sand (ibid.).

You have said: "I will do good good with you." The word הטיב refers to the good G–d would do with Jacob on earth, whereas the word אטיב referred to the good G–d would do for Jacob in the "higher" world.

Know that in the Torah, when any prophet expresses a thought that implies some question or uncertainty, it does not mean that that prophet doubts the word of the Lord, or considers the possibility that His word, whether great or small, could be voided. (The reason is that a prophet knows that) “there shall fall unto the earth nothing of the word of the Lord.” (1. II Kings 10:10.) When such statements are spoken by the prophets, as when Abraham said, “Shall a child be born unto him that is a hundred years old,” (2. Gen. 17:17.) and “Wilt thou indeed sweep away the righteous with the wicked”; (3. Gen. 18:23.) or when Jacob said, “Thou saidest, ‘I will surely do thee good’”; (4. Gen. 32:13.) or when Moses uttered several statements of this kind—all these are spoken in the fullest faith that the word of the Lord will neither fail nor deceive. These statements come instead by way of investigative query, inasmuch as the word of the Lord can be interpreted in various ways. The student, i.e., the prophet, requests clarification of whether (the Lord’s) intention is to (all) the interpretations or some of them, and if to some of them, how many and which ones. (5. He means that God’s words can be interpreted in several ways, and it is not always immediately clear to the prophet which interpretation is correct.) Regarding this variety of interpretations, there are many things to consider. The most important, those that override the others, are two: are there terms or phrases which are equivocal; and, what is the mode of expression? (The latter factor occurs) when (it is not clear whether the expression) is contingent or necessary, because it lacks a qualifying phrase. (6. In the Shulḥan Kesef, fol. 182a, Kaspi says: Examples of statements that are without qualifying phrases are “man lives,” “man writes,” while examples of statements with qualifying phrases are “man lives necessarily,” “man writes possibly.”) An example of a contingent statement (that is unclear) is, “It may be that I shall be builded up through her.” (7. In the same passage of Shulḥan Kesef, Kaspi appears to say that this verse is an example of a statement that possesses a qualifying phrase, for “it may be” is the equivalent of “possibly.” That explanation appears more accurate than the present one.) An example of a necessary statement (that is similary unclear) because it lacks a qualifying phrase, is, “I will give thee a son of her.” (8. He means that in the original Hebrew the term natati (“I will give”) could mean “I will possibly give.”) Statements having qualifying phrases include “Nay, but Sarah thy wife shall bear thee a son,” (9. V. 19.) which (indicates) a covenantal obligation or an expression of an oath. Nowhere in the Torah is there an expression that has qualifying phrases unless such a phrase conforms to these (two) formulations. Even the pronouncements of Isaiah on the destruction of Edom (10. Isa. 34.) are not really necessary expressions—certainly none of the others (that prophesy destruction). (11. This, as well as the entire paragraph, is in accordance with Kaspi’s assertion (against Maimonides) that divine decrees never change—they are only reinterpreted in the light of subsequent events. Accordingly the pronouncement of a divine decree, while it may appear to foretell a necessary event, in most cases foretells a contingent event. The only exceptions, Kaspi says here, are pronouncements that include an oath or a covenant. See Maṣref La-Kesef (MK II 286) and Shulḥan Kesef, fols. 182a ff., for a fuller treatment of this doctrine.)

Accordingly, Abraham’s words “whereby shall I know that I shall inherit it” were as if he had said, “Lord God, | on several occasions you have promised me that ‘this land will I give unto you,’ but I do not know if this future decree is necessary or contingent, and therefore I am in doubt and afraid. (109. Elsewhere (MK II 289, AK II 51) Kaspi explains that a prophet might be uncertain of the meaning of a divine statement, for a prophet has only the word-characters (mahut ha-millot) to go by. Here God’s words do not indicate whether the promise is necessary or contingent, so Abraham is unsure.) Explain this to me.” The Lord then fulfilled Abraham’s desire through the making of the covenant, which informed Abraham that (the promise) was a necessary one. It was for this reason that Abraham said “how shall I know” and did not say “how shall I believe” or “how shall I think” or “how is it possible,” as had been said earlier in regard to the two earlier promises, i.e., the promise of seed, and that of———. (110. Here the MS is unclear, with the word devaro inserted.) In this regard, Maimonides explained ’emunah (“faith”) and ha’amanah (“the act of believing”) in the Guide I:50. In the Posterior Analytics it has been explained that what is not known by means of a necessary proof is considered a “justifiable conception,” or a thought that is right and just. (111. In the Posterior Analytics I, 33, 88b, Aristotle says: “opinion may be concerned with that which is true or false, and can be otherwise: opinion is in fact the grasp of a premise which is immediate but not necessary … (on the other hand scientific knowledge) is universal, and proceeds by necessary connections, and that which is necessary cannot be otherwise.”) It is similar with the mode of prophecy, for that which is not known with certainty, as the knowledge of the future rising of the sun, is described in these terms (i.e., “belief”). Therefore earlier it states, “And He counted it to him for righteousness” (i.e., Abraham’s acceptance of the promise of seed), for God had not informed Abraham that it was a necessary promise, and Abraham did not ask for such (assurance) except in this case (of the land), for whatever reason. It was only after Abraham did well in the binding of Isaac that the Lord, of His own accord, provided Abraham the necessary knowledge, i.e., the (necessary) great multiplication of his seed, in the words “by myself have I sworn.” (112. Gen. 22:16.) Had the Lord made (such) a covenant with Jacob, or sworn on the words “I will surely do thee good and make thy seed as the sand of the sea, which cannot be numbered for multitude,” (113. Gen. 32:13.) then Jacob would not have feared on account of Esau. (114. Gen. 32:8.) (His fear) was not because Jacob was foolish, he merely followed Abraham’s thinking (in not asking for such a covenant regarding seed), for Abraham did not ask “how shall I know …” in relation to the promise of his personal benefits, or of the multiplication of his seed. Those things were close in time to being fulfilled, as well as close in reality, for they were naturally probable. (This is) enough on this subject.

כמעותיו As its bowels. The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned (The sand refers to the sea, mentioned at the end of the preceding verse. Comp. Gen. 32:13.) (ver. 18 and 19); by the bowels of the sea the roe of the fish is meant.

And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they are broken. So too are the nations, as it is stated (Psalms 42:8), "all Your breakers and waves have swept over me." However they are not able to [defeat] them, because they fall and break there. That is why it called them, "Your breakers." That is why Israel is compared to this sand that breaks the waves. As they are not able to pass the sand; for the sand is the statute and the limit of the sea. So too are the nations not able to destroy Israel. Therefore when Esav came to meet Yaakov, Yaakov said in his prayer (Genesis 32:13), "You have said, I will do very good with you, and I will make your offspring like the sands of the sea." Why did he mention specifically the promise of the sand and not mention the stars, which have two advantages - numerousness and greatness? And he also did not [even] mention an expression of increase, but rather, "and I will make your offspring like the sands of the sea!" Rather, it is that since this is a promise that their enemies will not be able to [defeat] them, so too will Esav not be able to injure him. And for this reason, he mentioned specifically the sand that is at the shore of the sea. For is there no other sand in the world besides it? Rather, it is because it breaks the waves, as mentioned. That is why, "as the sand on the shore of the sea," is stated here. But what is the relationship of this to "and your descendants will inherit the gate of their enemies?" Rather it is in the way of, "not [only] this, but also that." As it is not [only] this, that they will be like the sand that the waves - meaning the enemies - are not able to [defeat]; but rather also that, that they will inherit the gate of their enemies and will be able [to defeat] them.

שש מאות אלף ואלף שבע מאות ושלושים, “six hundred and one thousand seven hundred and thirty.” Remember that both this number and the number 603,550 given in Numbers 1,47 is not the total number of Israelites; their total number was beyond the ability of the enumerators to determine. On both occasions of the census only men over the age of twenty who were potentially soldiers in the army were counted. No doubt the total number of Israelites comprised many sick people, many who were physically weak and not fit to serve in the army, and many old people all of whom were not included in the count given by the Torah. As a result of all this the total number of the Jewish people was never revealed in Scripture. Ever since the family of Yaakov descended to Egypt they became the recipients of the Divine blessing which resulted in over 600,000 males leaving Egypt, not counting the children. The number reported in Exodus 12,37 remained the same throughout the revelation at Mount Sinai when a renewed blessing was bestowed on the people as per Numbers 1,1.

From all the above we learn that when the Torah was given at Mount Sinai the people already knew the precise number of males over 20. During the short ten months until the count in the desert of Sinai their number climbed to one that was beyond counting. The truth is that the number of Jews is beyond determination by means of a census. There has never been a time in Jewish history when the total number of Jews was known. G’d had already foretold Avraham that the number of his descendants would exceed the ability of people to count them (Genesis 15,5). Moses too said to the people shortly before his death (Deut. 1,10) “and here, as of this day, you are as numerous as the stars in heaven,” i.e. beyond counting. Even Bileam, our perennial opponent and sworn enemy, testified that ”the dust of Yaakov has defied the ability to be counted, neither have even a quarter of the Jewish nation been counted” (Numbers 23,10). We find that when David gave instructions (which were only partially carried out) to take a census of Israel’s fighting men that the number Yoav reported as having been counted was 1,3 million people (Samuel II 24,9). If this was the number of active, arms-bearing male Israelites at that time, the total number of Jews must have been several times that number. The verses in Scripture are even more convincing than extrapolations arrived at by our intelligence. Concerning the future, the prophet Isaiah states clearly that at that time the Jewish people will be more numerous than any (or all) the nations of the earth (as per Isaiah 54,1): “for the children of the forlorn wife shall outnumber those of the espoused, says the Lord.” Once the great ingathering of the Jews in exile will be in progress the number of Jews will be seen to be even far greater still. This is the meaning of Isaiah 49,12: “Look these are coming from afar, these from the north and the west and these from the land of Sinnim.” The prophet continues in verse 21 of that chapter: “and you will say to yourself, ‘who bore these for me when I was bereaved and barren, exiled and disdained; by whom then were these raised? I was left all alone and where have these been?’” You will note that the prophet mentioned the word “these”, אלה, three times in each of these verses! This is an allusion to the fact that the Shechinah will return with the exiles at the time of the redemption. This Shechinah which consists of the six extremities of the globe is alluded to by David who used the word שמר, “to guard, to protect” six times in connection with the G’d of Israel protecting His people (Psalm 121).

You have said, I will do very good with you, and I will make your offspring [many] like the sands of the sea, which are too numerous to count.

But Thou hast promised, I will surely do thee good, and will make thy sons many as the sand of the sea be numbered for that cannot be numbered for multitude.

מנחה לעשו אחיו, “as a gift for his brother Esau.” He meant to be conciliatory regardless of Esau’s intentions concerning him.

מן הבא בידו, “from that which had come into his hand, etc.” The Torah means “from that which he had acquired rightfully, as opposed to things which are acquired by illegal means. We have a verse in Malachi 1,13 specifically targeting gifts (offerings to G’d) which the owner had not acquired honestly. “and you bring (as a gift) the stolen or the lame. Would I accept it from you- said the Lord?”

Another meaning of the words: מן הבא בידו could be that it referred to gemstones, i.e. literally: “valuables capable of being carried in one’s hand.” There is a commentator who understands that expression to mean that there is a certain bird called falcon which is an expert hunter. Seeing that Esau was a hunter, Yaakov thought that presenting him with such a bird which had been domesticated like a hunting dog would please Esau. We would then have to translate the whole verse something like this: ”he took a gift for Esau his brother from amongst these birds, i.e. from a species Esau used to carry in his hand .”

וילן, he remained standing all night waiting for a response to his prayer. While waiting he prepared the gift he was going to send to Esau in the morning. The Torah describes this gift in detail a little later on in its narrative, commencing with the words עזים מאתים.

בידו, which were his. The word occurs in this sense also in 39,4 where Potiphar transfers all his belongings to the care of Joseph. The angel with whom Yaakov wrestled, and who represented the answer to his prayer, did not arrive until after Yaakov had completed preparing his gift for Esau. The reason for this delay was in order to teach us that we must not entrust our affairs to the intervention of G’d on our behalf until after we have exhausted natural means of achieving our purpose (legally, of course). Even the greatest tzaddik must not entrust his needs to G’d while attending to matters such as Torah study, for instance, instead of his duties to insure his own and his family’s needs. These include prayer, appeasement of adversaries by gifts or lip-service, and in the final analysis physical resistance, war. In all one’s endeavours one must, of course, put one’s trust in G’d, hoping that He will approve of one’s efforts and grant one success.

OF THAT WHICH HE HAD WITH HIM A PRESENT. Scripture states that he composed a gift out of that which he had since his wealth consisted of flocks and herds, and it was from them that Jacob sent a gift, for he was en-route and he had no opportunity to send him vessels of silver, and vessels of gold… and precious things. (Above, 24:53.)

הבא בידו AND TOOK OF THAT WHICH CAME TO HIS HAND (literally, in his hand) — in his possession, similar to (Numbers 21:26) “and he had taken all his land out of his possession (מידו).” A Midrashic explanation is: מן הבא בידו — precious stones and jewels which a person ties up in a package and carries in his hand. Another explanation is: מן הבא בידו THAT WHICH A MAN MAY TAKE INTO HIS OWN POSSESSION — of that which no longer has a sacred character — for he had set aside the tithe, just as you read (28:22) “[And Jacob vowed] … I will surely give the tenth unto Thee”. Only afterwards did he take the present of what was left after the tithe had been set aside, and this was that which he might rightly take into his own possession.

In his possession. There is a question [on the first explanation]: Why does it need to say בידו? [Obviously, he took only from what was his!] Thus Rashi brings the Midrashic explanation that it refers to jewels. But there is a question on this: Why does it not mention [the type of jewel] by name, [as it does with the animals]? Therefore Rashi brings the alternate explanation, about tithes. But this explanation alone does not suffice, because why did it say, “Which comes into his hand”? The non-sacred was already in his hand, [as he made it so by tithing it]. That is why Rashi presents all the explanations. (Maharshal)

Two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

מן הבא בידו, “from something he had acquired.” The gift he prepared was not something he had to buy, but it came out of his own possessions, Seeing that he was not near any town, he did not have time to look for something especially suited as a gift. He took from the items which represented his wealth.

“He selected from what was at hand presents” [32:14]. He took precious stones in his hand and wanted to present them to Esau. (Rashi, Genesis, 32:14.) Bahya and Toldot Yizhak write. He took a bird in his hand with which one hunts animals, called a hawk. Nobles carry them on their arm to hunt animals with them. Jacob wanted to present the bird to Esau, since Esau was a hunter. (Toldot Yizhak, Genesis, 32:13; Bahya, Genesis, 32:14.)

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem] (Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2).) thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’ (The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.)

(Gen. 33:18:) NOW JACOB CAME WHOLE. Did he lack something? Indeed, when they said to him (in Gen. 32:7 [6]): MOREOVER HE (Esau) IS COMING TO MEET YOU, AND THERE ARE FOUR HUNDRED MEN WITH HIM; he arose and prepared a gift. (Gk.: doron.) (According to Gen. 32:15-16 [14-15]) he began by giving she-goats because they were tender. Afterwards < according to the text, there were > he-goats, ewes, rams, < and > THIRTY MILCH CAMELS WITH THEIR COLTS. [R. Levi said: If I went around among all the tents of Kedar (i.e., of the Ishmaelites) you would not have found THIRTY MILCH CAMELS WITH THEIR COLTS.] Look at Jacob's wealth! In addition (according to Gen. 32:16 [15]) he gave FORTY COWS AND TEN BULLS. R. Isaac said: < These did > not include precious stones and pearls. Thus it is stated (in Gen. 32:14 [13]): THEN HE TOOK FROM WHAT WAS IN HAND, < i.e., > things taken up in the hand. These would be precious stones and pearls. R. Judah b. R. Shallum said: All twelve months that he spent with him, he would so honor him (with gifts) on each day. In this regard Jacob said (in Deut. 16:19): FOR A GIFT BLINDS THE EYES OF THE (PRUDENT) [WISE]. < He reasoned > a fortiori, how much the more < would a gift blind > the wicked! Just consider this: I am honoring him so that he will not touch me.

When the High Priest performed the service in the Temple on the Day of Atonement, he first confessed the sins of the Jewish people over the scapegoat. We read in Leviticus 16,22: "The scapegoat carries upon it all their iniquities unto a land which is cut off;" in the case of Jacob, the Torah writes: "He took from what had come into his hand, a gift for Esau" (Genesis 32,14). This corresponds symbolically to the sins with which the Jews had dirtied themselves throughout the year, and which were now presented as a gift to our "cousin" Esau, as will be explained. The Torah continues by listing the gifts in detail, commencing with עזים מאתים, two hundred goats, etc.

A meal-offering. The expression מנחה connotes a tax or tribute given by a servant to his master. It appears to me that it is based on the root נח (to rest, lie down), which connotes submission and coming down from above to below. Accordingly, מנחה connotes how a servant demonstrates his submission to his master. This same usage of מנחה applies to any present sent from one to another, such as in (Bereishis 32:14): A present (מנחה) to his brother, Eisov. Here, Yaakov wished to demonstrate to Eisov that he is submissive to him and honors him as a servant honors his master. Now, a poor man whose home is empty and has nothing to offer besides a tenth of an ephah demonstrates his great submission when he brings the little in his possession to God, more than the rich man who offers a calf. Therefore, this offering, although it is very little in quantity, is called the מנחה.

As an answer to the first question, God changed the staff into a serpent. After Israel was chosen to receive the Torah, it was necessary to bring the Israelites to a state of wholeness so that they would be worthy of redemption. As long as a person is affluent, he is not aware of the evil inclination within himself. Only when his heart is broken, and he is alone does he begin to understand that his evil inclination has incited him. Wealth is referred to by the expression haba b’yado, as in the verse: “After spending the night there Jacob selected from what was at hand (haba b’yado (This will become relevant in a few lines when he quotes Exodus again. God asks Moses: “What is in your hand” which he interprets to mean – do you have wealth?) ) these presents for his brother, Esau.” (Gen. 32:14) Also wealth is referred to as a ‘staff’ since wealth offers support to a person just as a staff in a person’s hand helps him to remain standing…But wealth can be a serpent which misleads and destroys, as it is written: “Jeshurun grew fat and kicked…” (Deut. 32:15) The sages interpreted this verse with the following parable: “It is like the case of a man who had a son; he bathed and anointed him and gave him plenty to eat and drink and hung a purse round his neck and set him down at the door of a bawdy house. How could the boy help sinning?”

ללין, the word לין is a noun, just as the word ריב in Deuteronomy 25,1כי יהיה ריב בין אנשים , “when there is a quarrel between men, etc.” is a noun. It is a derivative of Genesis 31,36 וירב בלבן, he “(Yaakov) quarreled with Lavan.” The word דין is a similar noun derived from דן אנכי in Genesis 15,14. לין is in a similar relationship to Genesis 32,14 וילן שם בלילה הוא, “he spent that night there.” (the night of the wrestling match with the angel on the far side of the river Yabbok) Rivkah’s answer גם מקום ללון (as opposed to the word ללין in Eliezer’s enquiry) meant that there is room for you and your men’s bodies to spend the night with us. The formulation ללון is a verbal formulation just as in Genesis 31,35 לקום, where Rachel excuses herself for not rising in the presence of her father. It is also similar to the formulation (verbal infinitive) לשוב מצרימה “to return to Egypt” in Exodus 4,21. If Rivkah had said: גם מקום לכם, she would have had to continue with the word ללין instead of the word ללון. Whereas the word לנו used by Eliezer meant that he and his men would be prepared to spend the night where the camels spent it, the word ללון after the word עמנו, “with us,” which clearly refers to Rivkah and her family, i.e. accommodation designed for human beings. She therefore meant to say: “why would you need to spend the night at an inn? This is the correct meaning as understood by people who understand the nuances of the Holy Tongue, i.e. Hebrew as written in the Torah.

that...is ready and prepared to come to his hand, i.e., to him, and with him is the day of darkness. at his hand Like (Gen. 32: 14), “from what came into his hand.”

Rebbi Eliezer (His list of prescribed minimal frequencies of intercourse is based on the occupation of the male. The same argument is given in Gen. rabba 76(6); it is reproduced in Rashi’s Commentary to Gen. 32:15–16.) inferred from the gift which Jacob had sent to his brother Esaw, for he sent him according to copulations. “200 she-goats and 20 he-goats,” one for ten; “200 ewes and 20 rams,” one for ten (One male can satisfy 10 females since it has nothing to do except grazing and copulating.) . “Nursing camels and their sons 30.” Rebbi Berekhiah said, because it is decent in his sexual behavior did the verse not publicize (In Gen.rabba 76(6), R. Berekhiah in the name of Rabban Simeon ben Gamliel implies that 30 males (בנאים “builders”) accompanied the 30 females.) . “40 cows and ten bulls,” one for four since they are tired (Cattle was used extensively for ploughing and drawing agricultural implements.) ; “20 she-donkeys and ten he-donkeys,” one for two since they are tired.

He spent that night there. He took from that which comes into his hand, [for] a present to his brother, Eisov.

And he abode there that night; and he took what was ready at his hand a present for Esau his brother:

TWO HUNDRED SHE-GOATS. Jacob sent ten females for every male of the flock, (Ten she-goats for every he-goat and 10 ewes for each ram.) four bulls for each cow, and two she-asses for every foal. He did this because he knew their nature. (He sent as many males as were needed to service the females.)

עזים מאחים, two hundred goats, etc. I have heard from my grandfather of blessed memory that Jacob intended that the total number of animals he sent as a gift to Esau should correspond to the numeriacl value of the letters in the word שעיר (580). Therefore he sent a total of 440 sheep and goats, thirty camels plus a young one each, i.e. a total of 60 camels. Add to this the forty cows and ten bulls, the twenty she-asses and ten donkeys, and you have a total of 580. The word שעיר symbolises Esau's power; the animals Jacob sent him as a gift were supposed to neutralise that power.

עזים מאתים ותישים עשרים, “two hundred she-goats and twenty he-goats.” Yaakov sent ahead the goats as is customary amongst the flocks. We have other examples in Scripture when the species of goats precedes a list of other animals, such as in Jeremiah 50,8 “and be like the goats which lead the flock.” Another piece of information contained in our verse is the fact that the males of the goats and the sheep were more numerous than those of the other herds of animals Yaakov sent Esau as a gift. We observe that the camels appear to have been monogamous, seeing that Yaakov sent identical numbers of males and females. When it came to mentioning the cows and donkeys, each of which were the same number, the Torah first lists the pure species, i.e. the cows. You will observe that in each instance the female of the species was mentioned before the male seeing the females outnumbered the males. Another way of looking at the sequence in which these animals are listed is that they are listed in order of the time it takes for the respective species to reproduce, i.e. the length of pregnancy of the mother animal. Sheep and goats reproduce after a pregnancy of five months, camels after six months, cows after nine months and donkeys after a pregnancy of twelve months. I have written earlier (verse 1) that Yaakov did not really want to commence with the goats seeing that the goats had been what had enabled him to snatch the blessing away from Esau and that this was the reason he listed oxen as the first in a list of the possessions he had acquired; why then did he send precisely these goats ahead of any other flock? The answer is relatively simple. As long as he had not prayed for G’d’s help and it was a matter of how the angels (or human messengers) were to announce his impending arrival to Esau, Yaakov did not want to do anything which could be interpreted as provocative. Now that he had prayed and had prevailed over the celestial force representing Esau, he had changed his stance and wanted to do something which would make Esau afraid of him rather than the reverse. He therefore deliberately placed the goats first to hint that he had no reason to feel afraid of him. Had he not obtained the blessing through having presented his father with two goats and obviously G’d had approved the part in which his father had said “be an overlord over your brothers, etc.?” He wanted to remind his brother that their father had designated Esau as becoming a servant to Yaakov. By placing the asses and donkeys last, in that order, Yaakov hinted that in the distant future the descendants of Esau would become the victims of the Jewish messiah who would appear riding on a donkey. We find the following verse in Zechariah 9,9 concerning this future event: “Rejoice fair Zion; raise a shout fair Jerusalem! Lo, your king is coming to you He is victorious, triumphant, yet humble, riding on an ass, on a donkey foaled by a she-ass.” When you look at things in that way you will find that Yaakov caused Esau to become afraid of him both by the first part of the gift he sent, i.e. by the goats, as well as by the last item, the donkeys. When looking at the immense wealth possessed by both Esau and Yaakov, the gift listed here did not represent a meaningful addition to the wealth of either brother. The meaning of the gift was therefore more in its symbolic significance. Keeping this in mind, Rabbeinu Chananel points out that the total number of animals sent by Yaakov to Esau amounts to 550. This number corresponds to the number of years the descendants of Esau preceded Yaakov (Israel) as an organized state.

ויפן וירד משה מן ההר. We learn from this word ויפן, he turned around, that Moses descended while facing the cloud just as he had done when ascending the mountain. In other words, just as he had ascended facing the cloud, he now descended keeping his face toward the cloud, walking backwards. The High Priest, on the Day of Atonement, emulated this when withdrawing from the Holy of Holies by walking backwards after having offered the incense before the lid of the Holy Ark, the kapporet, as well as some of the blood of the two offerings on behalf of the people as well as sprinkling some on the dividing curtain. We have a similar verse in Chronicles II 1,13 describing Solomon’s approach to the altar that was standing in Givon at that time. Even though one could say that the words ויבא שלמה לבמה אשר בגבעון ירושלים mean: “Solomon returned from the altar in Givon to Jerusalem,” [seeing Givon at that time was certainly not part of Jerusalem Ed.] the correct interpretation is that he withdrew in the same way as he had approached. The point of all this was to conform to the principle of שויתי ה' לנגדי תמיד, “I am keeping Hashem in front of Me at all times.” (Psalms 16,8) One does not turn one’s back on G’d. The Mishnah, Yuma 52 states: “in the manner he had entered he also exited.” This is also the way Leviticus 16,24 describes this, writing: “he exited and completed the ritual of his own burnt offering as well as that of the people.” These words have been interpreted by our sages to mean that the word לבמה “to the altar,” must also be read as מבמה.”from the altar,” when he was headed back to Jerusalem (Yuma 53). There is a precedent for this in Numbers 31,21, where the words הבאים למלחמה, must also mean הבאים מן המלחמה, “the ones who were returning from the war.” How do we know that indeed the Shechinah was on the mountain at the time Moses descended? In Deuteronomy 9,15 where Moses refers to his descent from the mountain, he adds the words: “and the mountain was burning in fire while the two tablets of the covenant were on my hands.” We learn from all of this that the student, when taking leave of his teacher, walks backwards until the face of his teacher is no longer directly visible to him. (Yuma 53) This is also the reason why, at the end of the principal prayer the amidah, we step three steps backwards, as if to take leave of the G’d Whom we had faced and addressed before. (Shulchan Aruch Orach Chayim section 123).

עזים מאתים, Yaakov the shepherd knew precisely how many male animals were required to service a flock of female animals to achieve the best results. Sheep and goats have similar requirements in this respect.

עזים מאתים ותישים עשרים TWO HUNDRED SHE GOATS AND TWENTY HE GOATS — Two hundred she goats have need of twenty he goats, and so too in the case of all the various species the males were in number according to the need of the females. In Genesis Rabbah 76:7 an inference is made from here as regards the minimum period imperative for the marital duty imposed by the Torah - [for] the men of leisure, every day; [for] the laborers, twice a week; [for] the donkey drivers, once a week; [for] the camel drivers, once in thirty days, [for] the sailors, once in six months. I am unable however to show exactly how this inference is arrived at. But it appears to me that we may learn from here at least that this period is not the same for every person, but that it depends upon the amount of labor imposed upon him by his occupation. As we have found here that ten she goats were given to each he goat, and so [too] to each ram; [as] since they are free from work, their way is to be frequently involved in sexual relations and to impregnate ten females - and once an animal becomes pregnant, it does not accept a male. And [concerning] the bulls that engage in work, it only gave four females to the male; and to the donkey who goes on long journeys, [it gave] two females to the male; and to the camels that go on [even] longer journeys, [it gave] one female to the male.

Once an animal has become pregnant it does not accept the male. Rashi is saying that it is the nature of an animal to mate as often as enjoyment calls for and free time permits. Since he-goats and rams are free all day, Yaakov gave them ten females each. This enabled them to fulfill their desire and maximize offspring for the owner. And so Yaakov gave each [type of male animal] according to its free time. This raises a question: Although he-goats and rams are free all day, they do not know that their mating with many females benefits the owner. Perhaps one male will fulfill its desire with one female, mating with it repeatedly? To this Rashi answers: “Once an animal has become pregnant...” This forces the male to separate from her and go to a second and a third, etc. Re’m explained differently; the reader may decide. See Kesubos 62a, which says that free time serves as the determining factor. (Nachalas Yaakov)

thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys. Of every species that Jacob sent, he included both males and females, so that they would be able to reproduce. This is also the reason for the various proportions between the males and females, as different ratios are more suitable for the reproduction of different animals. One can infer from the impressive size of the present that Jacob must have owned an enormous amount of livestock.

“200 she-goats and 20 he-goats” [32:15]. Bahya writes. Jacob put the goats in front of the animals, since they always go in front of the animals and because he had twenty times as many he-goats as the other animals. He mentions the camels after them because the camels were better than the other animals. Then he mentions the kosher animals and afterwards the donkeys and horses, which are non-kosher animals. Jacob also placed the animals according to the length of their pregnancy. Sheep and goats are pregnant for five months; camels for six months; cows for nine months; donkeys and horses for twelve months. Another explanation is that Jacob did not want to mention sheep and goats first. He thought: let not Esau hate me because I took away the blessing through goats. However, now that Jacob prayed, Jacob said to Esau, I am not afraid of you. Therefore, he began with goats. He said: I began the blessings through goats that I should be a lord over my brother and you should be my servant. Therefore, he mentioned donkeys and young foals at the end. That is to say, you will fall into the hands of the Messiah, who will ride on a donkey and on a young foal, as the verse says, “Lo, your king is coming to you. He is victorious, triumphant, yet humble, riding on an ass, on a donkey foaled by a she-ass” [Zechariah, 9:9]. Jacob showed all this with the present to Esau, how Israel will go into exile, and the number of animals was five hundred and fifty. Therefore, the kingdom of Esau began five hundred and fifty years before the kingdom of Israel was established. (Bahya, Genesis, 32:15.) Ba’al ha-Turim writes. The verse says, “200 she-goats and 20 he-goats; 200 ewes and 20 rams” [32:15]. Each word ends with a final mem. This shows us that Jacob only sent animals that were not worthy to be sacrificed. That is to say, they had a defect [mum], which is shown by the [letter] mem. (Ba’al ha-Turim, Genesis, 32:15.) Rashi writes. Jacob divided the animals in the following way. He gave ten she-goats for each he-goat; since the he-goat does not work he has to have ten she-goats to lie with. If you want to ask, does the animal have sense that the he-goat will lie with ten she-goats? Perhaps he will only lie with one she-goat. The explanation is that the animal no longer lies with the male when it gets pregnant. Therefore, the he-goat will certainly lie with ten she-goats, since he has nothing to do. Similarly, the ram who does nothing also needs ten ewes. However, the oxen do not have free time, since they must plow. Therefore, Jacob gave each ox four cows to lie with. The donkeys who travel long distances do not have free time and therefore Jacob gave each male donkey two females. (Rashi, Genesis, 32:15.)

Rabbi Schuck bolsters this thesis by pointing to the enumeration in Genesis 32:15-16 of the various species of animals sent by Jacob as a gift to his brother Esau. Scripture first mentions goats and sheep, then camels, followed by cattle and, finally, donkeys. The order is puzzling in that the enumeration of clean species is interrupted by mention of camels, an unclean species, while the other unclean species, viz., donkeys, is mentioned last. Rabbi Schuck suggests that the "camel" to which reference is made is none other than the taḥash. He contends that at a later period the taḥash was bred with a non-kosher species, i.e., a non-kosher camel, and that the giraffe was the product of that union. Rabbi Schuck seems to believe that the common species of the present-day giraffe, produced as a result of crossbreeding, possesses hoofs that are incompletely split and hence is obviously non-kosher, but that the original giraffe was a ruminant with completely split hoofs. In any event, if Rabbi Schuck were to be correct in describing its origin, the present-day giraffe, since it would be descended from a non-kosher ancestor, could not be regarded as a kosher species.

[2] Another interpretation: "And there will be an end..." Like scriptures says: "For from the house of bondage he went out to reign" (Ecclesiastes 4:14), referring to Abraham who left Ur of the Chaldeans and was raised in the world, as it says, "I am the Lord who brought you out" (Genesis 15:7). Alternatively, "from the house of bondage" refers to Isaac, whom God saved from the sword of his father, as it is written: "And he said, 'Do not stretch out your hand against the lad'" (Genesis 22:12). Isaac went out into the world and grew up, as it is written: "And Isaac went out to meditate" (Genesis 24:63). Additionally, regarding "from the house of the prisoners," this refers to Jacob, who left his father's house when he fled from Esau, as it says "And Jacob went out" (Genesis 28:10). And what is written about him? "And the man broke out exceedingly" (Genesis 30:43). However, even in his kingship he was born poor (Ecclesiastes 4:14), as when Esau came and took his goats and more (Genesis 32:15). Alternatively: "Regarding Joseph, who came from the house of prisoners and became king, as it is said 'The king sent and released him, even the ruler of peoples, and set him free.' (Psalms 105:20). However, even in his kingship, he was born poor, as it says 'A poor man who became king.' (Ecclesiastes 4:14). He did not elevate himself to become king, but just as his heart was when he was imprisoned, as it says 'And Joseph was the ruler...and he was the provider' (Genesis 42:6). And do not think that I only know him as the ruler and provider, but rather to teach you that he was both in his youth and as a king. As Solomon says: "If the spirit [of judgment] of the Ruler arises against you..."(Ecclesiastes 10:4)."

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem] (Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2).) thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’ (The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.)

[(Gen. 43:14:) AND MAY GOD ALMIGHTY (ShDY) GRANT YOU MERCY.] What was the reason for Jacob to bless them with < the formula > GOD ShDY? (Tanh., Gen. 10:10; below, 10:16.) To teach you that a lot of afflictions had come upon him. While he was in his mother's womb, Esau had contended with him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED TOGETHER WITHIN HER. (Cf. PRK 3:1.) And so it says (in Amos 1:11): BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. "His womb" is < what is > written. (DESTROYED HIS WOMB would normally be read as a metaphor and translated by an expression such as “cast off all pity.”) Because of Esau he fled to Laban. See how many troubles there were! (Gen. 31:40:) THUS I WAS: BY DAY SCORCHING HEAT CONSUMED ME…. < Look at > how, when he left, < Laban > pursued after him to kill him, [as stated (in Gen. 31:23)]: AND PURSUED AFTER HIM FOR A JOURNEY OF {THREE} [SEVEN] DAYS. He escaped from him; Esau came with the intention of killing him. On account of him he lost all that gift (Gk.: doron.) (according to Gen. 32:15 [14]): TWO HUNDRED SHE-GOATS…. He went away from Esau; the trouble about Dinah came (in Gen. 34). Then after that, the trouble with Rachel < dying > (in Gen. 35:19). Then, after these troubles, he was intending to rest a bit, until there came the trouble about Joseph (in Gen. 37); and after that, the trouble with his father, Isaac, who died (in Gen. 35:29) ten years after the sale of Joseph. So the Scripture has cried out (in Job 3:26): I WAS NOT TRANQUIL, NOT QUIET, HAD NO REST; AND TROUBLE CAME. After that there came upon him the trouble with Simeon (in Gen. 42:24); and after that, the trouble with Benjamin (in Gen. 42:36; 43:3-15). He therefore prayed (in Genesis 43:14) AND MAY GOD ShDY. Now he says: The one who said: Enough (DY), to the heavens and to the earth should say: Enough (DY), to my afflictions. For, when the Holy One created the heavens and the earth, they continued expanding until the Holy One said to them: Enough (DY). (See above, 1:11; 3:25. below, 10:16.) It is therefore written (in Gen. 43:14): GOD WHO IS ENOUGH (ShDY).

(Gen. 33:18:) NOW JACOB CAME WHOLE. Did he lack something? Indeed, when they said to him (in Gen. 32:7 [6]): MOREOVER HE (Esau) IS COMING TO MEET YOU, AND THERE ARE FOUR HUNDRED MEN WITH HIM; he arose and prepared a gift. (Gk.: doron.) (According to Gen. 32:15-16 [14-15]) he began by giving she-goats because they were tender. Afterwards < according to the text, there were > he-goats, ewes, rams, < and > THIRTY MILCH CAMELS WITH THEIR COLTS. [R. Levi said: If I went around among all the tents of Kedar (i.e., of the Ishmaelites) you would not have found THIRTY MILCH CAMELS WITH THEIR COLTS.] Look at Jacob's wealth! In addition (according to Gen. 32:16 [15]) he gave FORTY COWS AND TEN BULLS. R. Isaac said: < These did > not include precious stones and pearls. Thus it is stated (in Gen. 32:14 [13]): THEN HE TOOK FROM WHAT WAS IN HAND, < i.e., > things taken up in the hand. These would be precious stones and pearls. R. Judah b. R. Shallum said: All twelve months that he spent with him, he would so honor him (with gifts) on each day. In this regard Jacob said (in Deut. 16:19): FOR A GIFT BLINDS THE EYES OF THE (PRUDENT) [WISE]. < He reasoned > a fortiori, how much the more < would a gift blind > the wicked! Just consider this: I am honoring him so that he will not touch me.

"A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man; Solomon said (Proverbs 4:6), 'Do not forsake wisdom, and she will keep you.' (Proverbs 6:22) 'When you walk, they will lead you; when you lie down, they will watch over you.' So said the Lord to David, 'It is your desire that I preserve you; I will preserve you and keep you in the Torah,' as it says (Proverbs 4:13), 'Keep her, for she is your life.' Your desire is that I rescue you from the hand of the wicked; sing for joy before Me, and I will deliver you.' (Psalm 32:7) 'Sing for joy, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem!' Deliver me, O Lord, from the evil man; who is he, but Esau the wicked? And what is his evil? Death. So said the Lord, 'When I redeem you from the hand of death, I will redeem you,' as it says (Hosea 13:14), 'I will ransom them from the power of the grave; I will redeem them from death.' Death is the evil that Esau has done. Therefore it is said, 'Deliver me, O Lord, from the evil man,' (Psalm 140:1) and Jacob also said, 'Deliver me, O Lord, from the evil man.' (Genesis 32:12) 'And what kind of evil is it that a violent person does? Protect me from the hand of the oppressor.' And what was the oppression? (Genesis 32:14-15) 'He spent the night there, and from what he had with him he took a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams.' This was not oppression. And so it says (Obadiah 1:10), 'Because of the violence done to your brother Jacob, shame shall cover you.'" Israel said, "The mountains will be cut off forever, and whatever was swallowed up will be swallowed up." Then the Lord said, "I will bring them out from between their teeth," as it is written (Psalm 68:23), "God said, 'I will bring them back from Bashan.'" Therefore, it is said, "Protect me from the hands of the wicked, who have thought evil thoughts in their hearts," etc. What does it mean to have evil thoughts in the heart? It does not mean that it is only hidden in one's heart and not spoken aloud. Rather, it means that one thinks evil thoughts in the heart. When they think of evil, they are not only thinking of themselves but also of others, as it is written (Obadiah 1:18), "The house of Jacob will be a fire," etc. This is also expressed in Daniel 7:7-8, "I looked at these horns and there was another horn, a little one, coming up among them, and it uprooted three of the horns with eyes like the eyes of a man, and a mouth uttering great boasts." Looking at God, one speaks harsh and reviling words. It is written (Daniel 7:11), "I watched until the beast was slain and its body destroyed and thrown into the blazing fire."

You will find that the number 400 is prominent in matters concerning the עין רע, “the evil eye.” The numerical value of the words עין רע is 400. The last letter of the Hebrew alphabet, the letter ת is equal to 400. As such it embodies all the letters in the alphabet. Similarly, עין רע is an all inclusive destructive concept. Seeing that the letter ה was added to Avram’s name (Avraham), a letter which represents the attribute of Justice, the evil eye gained power over him, and the attribute of Justice decreed exile on his descendants for four hundred years, corresponding to the עין רע, the eye of Satan. We may now understand the words ידוע תדע כי גר יהיה זרעך, “you must surely know that your descendants will be strangers” [they will be subject to a hitherto unknown attribute of G-d in their lives. Ed.], i.e. the ones who will be born as the result of the two letters ה which will be added to both your and Sarai’s name respectively, and which represent the attribute of Justice, will be subject to the evil eye. As a result of such a development ועבדום וענו אותם ארבע מאות שנה, they will be enslaved and oppressed for four hundred years. You will encounter this number again in connection with Efron, עפרן, whose name equals 400 and who demanded 400 shekel from Avraham before he allowed him to bury Sarah in the cave of Machpelah. What we learn from this is that עפרן also represented the “evil eye.” You will also find this in connection with עשו, who based his success in life on that of his father Yitzchak who represented the attribute of Justice. He too possessed עין רע, an evil eye. Midrash Bereshit Rabbah 76,8 claims that the reason Yaakov (Genesis 32,15) instructed the attendants of the herds and flocks he sent to his brother Esau as gifts to place a substantial distance between one flock and another was to satisfy Esau’s evil eye which could never get enough of anything. This may be the reason that Esau had taken precisely 400 men with him when he set out to meet (and maybe to kill) Yaakov.

You ought to appreciate that this paragraph contains an explanation of what exactly did happen to Yaakov as a result of his encounter with Esau. There is also a hint of what would be a correct form of relationship between the respective descendants of Esau and Yaakov during the long course of Jewish history. It is worth our while to consider Yaakov’s preparations for his fateful encounter with Esau as something to use as a model for ourselves in our dealings with the descendants of Esau. Basically, Yaakov used a three-pronged approach. 1) He prepared to wage war if it were forced upon him. 2) He prayed to G’d for deliverance. 3) He prepared gifts to soften the mood of his adversary. The first stage of his preparation, mobilising for war, is described in our paragraph in verse eight when the Torah writes that he divided the camp in two to give himself the maximum chance for at least one camp to escape unharmed. He then engaged in prayer when he appealed to G’d, saying (verse 12) “please save me from my brother, from Esau.” The third part of his preparation, i.e.. sending gifts (or bribes if you will), is found in verses 14-21. A great Jewish King, the King Chiskiyah learned from Yaakov when Jerusalem was under siege when he faced Sancheriv, [who during his time was the foremost conqueror of the world who had already liquidated the Northern Kingdom and exiled the Ten Tribes, Ed.]. We read in Kings II 18,15 that Chiskiyah gave all the silver that was in the treasury of the Temple and in his own vaults to Sancheriv in accordance with that King’s demands. He also readied what few forces remained at his disposal for war (Chronicles II 32,6). Finally, he prayed (Kings II 19,15) asking G’d to demonstrate His power to the world at large by saving the Kingdom of Yehudah. We have to act similarly whenever we find ourselves threatened by hostile Gentile forces. However, nowadays when G’d’s displeasure with us has become manifest seeing we are still in exile, we must not provoke war against our enemies as is evident from Song of Songs 2,7 השבעתי אתכם בנות ירושלים וגו', “I have made you take an oath o daughters of Jerusalem, etc.” One opinion in the Talmud Ketuvot 111 understands the oath as an undertaking by Jews in exile not to rebel against the local rulers and try and recapture the land of Israel by force of arms.

.ולאביו שלח כזאת “and to his father he sent the following:” The word מנחה, “gift” is missing here. The meaning of the verse is that Joseph sent his father a gift consisting of the items mentioned in our verse. He sent both male and female donkeys just as Yaakov had done when he sent a number of gifts to Esau [though Yaakov had sent twice as many female donkeys as males. Ed.]

“200 she-goats and 20 he-goats” [32:15]. Bahya writes. Jacob put the goats in front of the animals, since they always go in front of the animals and because he had twenty times as many he-goats as the other animals. He mentions the camels after them because the camels were better than the other animals. Then he mentions the kosher animals and afterwards the donkeys and horses, which are non-kosher animals. Jacob also placed the animals according to the length of their pregnancy. Sheep and goats are pregnant for five months; camels for six months; cows for nine months; donkeys and horses for twelve months. Another explanation is that Jacob did not want to mention sheep and goats first. He thought: let not Esau hate me because I took away the blessing through goats. However, now that Jacob prayed, Jacob said to Esau, I am not afraid of you. Therefore, he began with goats. He said: I began the blessings through goats that I should be a lord over my brother and you should be my servant. Therefore, he mentioned donkeys and young foals at the end. That is to say, you will fall into the hands of the Messiah, who will ride on a donkey and on a young foal, as the verse says, “Lo, your king is coming to you. He is victorious, triumphant, yet humble, riding on an ass, on a donkey foaled by a she-ass” [Zechariah, 9:9]. Jacob showed all this with the present to Esau, how Israel will go into exile, and the number of animals was five hundred and fifty. Therefore, the kingdom of Esau began five hundred and fifty years before the kingdom of Israel was established. (Bahya, Genesis, 32:15.)

§ When Isi bar Hini ascended from Babylonia to Eretz Yisrael, Rabbi Yoḥanan found him teaching the mishna to his son. Isi taught that the obligation of the first sheared wool applies only in the case of sheep [reḥelim], the masculine plural form of raḥel, meaning a sheep. Rabbi Yoḥanan said to Isi: You should teach him using the term reḥelot, the feminine plural form. Isi said to him in reply: I teach the mishna in accordance with that which is written: “Two hundred reḥelim” (Genesis 32:15). Rabbi Yoḥanan said to Isi: The language of the Torah is distinct and the language of the Sages is distinct, i.e., these are like two separate languages, and the Sages do not always use the same forms that appear in the Bible. In this case, they use reḥelot rather than reḥelim.

Rebbi Eliezer (His list of prescribed minimal frequencies of intercourse is based on the occupation of the male. The same argument is given in Gen. rabba 76(6); it is reproduced in Rashi’s Commentary to Gen. 32:15–16.) inferred from the gift which Jacob had sent to his brother Esaw, for he sent him according to copulations. “200 she-goats and 20 he-goats,” one for ten; “200 ewes and 20 rams,” one for ten (One male can satisfy 10 females since it has nothing to do except grazing and copulating.) . “Nursing camels and their sons 30.” Rebbi Berekhiah said, because it is decent in his sexual behavior did the verse not publicize (In Gen.rabba 76(6), R. Berekhiah in the name of Rabban Simeon ben Gamliel implies that 30 males (בנאים “builders”) accompanied the 30 females.) . “40 cows and ten bulls,” one for four since they are tired (Cattle was used extensively for ploughing and drawing agricultural implements.) ; “20 she-donkeys and ten he-donkeys,” one for two since they are tired.

Two hundred female goats and twenty male goats, two hundred ewes and twenty rams.

she--goats two hundred, and he--goats twenty; ewes two hundred and rams twenty:

גמלים מיניקות, “female camels;”

גמלים מיניקות, “female camels;” ובניהם, and their masculine young. The total number of camels was 30. How is this number arrived at? There were twenty female camels and 10 male camels. [Each mother animal had a female young with her. Ed.] The ratio was similar to that of the male and female donkeys which also totaled 30. After having read the details of the latter, we understand what is meant about the camels. According to Rashi, however, there were 30 male camels plus thirty female camels.

ובניהם, and their masculine young. The total number of camels was 30. How is this number arrived at? There were twenty female camels and 10 male camels. [Each mother animal had a female young with her. Ed.] The ratio was similar to that of the male and female donkeys which also totaled 30. After having read the details of the latter, we understand what is meant about the camels. According to Rashi, however, there were 30 male camels plus thirty female camels.

גמלים מיניקות, we did not know why Yaakov sent along young camels that were so tender that they still depended on mothers’ milk. (according to the words of the author Yaakov also sent such young male calves and male donkeys with their mother animals.) ובניהם together with their young there were a total of 30 camels. The number of animals in each herd was proportionate to the respective size of Yaakov’s total herds of that category of animal. Seeing that he owned relatively few camels, his gift of camels represented a certain percentage of the total number of camels he owned. The reason why the Torah bothered to give us the details of the gift Yaakov sent to his brother was to show us that he sent a substantial gift, and to teach us that if we ever need to atone for having deeply hurt someone and to hope that he will forgive us, it is appropriate to demonstrate our contriteness not so much with words as with a gift of substantial proportions. Yaakov enhanced the impression his gift made upon Esau by leaving a good amount of space between each of the flocks, making Esau feel repeatedly that he had already seen the whole gift, only to find that more was to follow. Bereshit Rabbah 76,8 also addresses the question of the space between the herds which Yaakov insisted the messengers must allow for. According to the Midrash he wanted Esau to feast his eyes on the size of the gift. When one part of the gift had been received and he thought that he had seen it all, another messenger with another herd would appear and request that Esau accept his herd as a gift from Yaakov.

ובניהם, according to the plain meaning the males which the camels were suckling. When there are both females and males, the Torah does not mention the females separately.

גמלים מיניקות MILCH CAMELS שלשים THIRTY, ובניהם means AND THEIR COLTS with them — A Midrashic explanation of ובניהם is that it is the same as וּבַנָּאֵיהֶם their builders (those that build them up) i.e., one male for each female. Because, however, it (the camel) is chaste in its ways Scripture does not state this plainly (Genesis Rabbah 76:7) but employs a term from which it may be inferred.

ועירים means MALE ASSES.

And their young were with them... Rashi is saying that there were also thirty young ones. Otherwise, why would it include them all in the same number, when the verse is coming to describe how large the gift was? The young are not significant when [included] with their mothers! Perforce, the verse should be rearranged to read: גמלים מניקות שלשים ובניהם.

The Midrashic explanation... one male per female... Accordingly, שלשים is rightly written after בניהם, for it indicates that there were thirty altogether. The numbers of the males and of the females were not stated explicitly because camels are discreet in mating.

And their young were with them... This [first explanation] is saying that there were also thirty young ones. Question: If so, why does it not say שלשים also for the young, like it does for the nursing camels? Thus Rashi brings the Midrashic explanation, that they were thirty altogether. And so that we will not ask, “If so, why does the verse not state the numbers of the males and of the females?” Therefore Rashi explains, “Since it is discreet in mating...” And in fact there were fifteen males and fifteen females. (Maharshal)

He placed them in the charge of his servants, each drove by itself, handled by a different cattle herder. And he, Jacob, said to his servants: Go ahead of me, to reach my brother before me, and make space between one drove and the other drove. The gift was spread out so that it would appear even more impressive to Esau.

גמלים מיניקות, “camels with their young.” The males of the species were not mentioned here. Some people claim that the word גמל, camel, is the description for both the male and the female of the species. We would then assume that there were 10 adult males, 10 adult females, and their 10 female young. The male/female ratio of the camels would then correspond to the male/female ratio of the donkeys.

“30 milch camels with their colts” [32:16]. Thirty female camels and their males. Rashi asks a question here. Why did the verse not explicitly write about the males? The explanation is that the camels are very modest. They do not lie with their females in front of others. That is why the verse does not explicitly name them. (Rashi, Genesis, 32:16.) Toldot Yizhak asks a question. Why did the Holy One not appear to Esau and say to him, do no evil to Jacob, like the Holy One appeared to Laban and said to him, do no evil to Jacob? The explanation is that the Holy One wants that there should be nations who will persecute Israel, in the expectation that they will be pious. With this explanation, another question is also explained. Why did Jacob not pray when Laban came to kill him? The explanation is that Jacob only prayed concerning Esau, who was the greatest evildoer to Israel, that he should not cause a great exile for his children in the future. However, Laban was only an evil for a specific time. (Toldot Yizhak, Genesis, 32:13.) Toldot Yizhak asks another question. Why did the angels leave him and not protect him that nothing should happen to him? The explanation is that the Holy One wanted to show that the righteous are better than the angels, as we find with Jacob who fought with the angel who could not do anything and he vanquished the angel. (Ibid.)

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem] (Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2).) thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’ (The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.)

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift (See Genesis 32:14–16.) for nine years; nevertheless, here, intact in his wealth. Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26). (The toil of the soul is Torah study.)

(Gen. 33:18:) NOW JACOB CAME WHOLE. Did he lack something? Indeed, when they said to him (in Gen. 32:7 [6]): MOREOVER HE (Esau) IS COMING TO MEET YOU, AND THERE ARE FOUR HUNDRED MEN WITH HIM; he arose and prepared a gift. (Gk.: doron.) (According to Gen. 32:15-16 [14-15]) he began by giving she-goats because they were tender. Afterwards < according to the text, there were > he-goats, ewes, rams, < and > THIRTY MILCH CAMELS WITH THEIR COLTS. [R. Levi said: If I went around among all the tents of Kedar (i.e., of the Ishmaelites) you would not have found THIRTY MILCH CAMELS WITH THEIR COLTS.] Look at Jacob's wealth! In addition (according to Gen. 32:16 [15]) he gave FORTY COWS AND TEN BULLS. R. Isaac said: < These did > not include precious stones and pearls. Thus it is stated (in Gen. 32:14 [13]): THEN HE TOOK FROM WHAT WAS IN HAND, < i.e., > things taken up in the hand. These would be precious stones and pearls. R. Judah b. R. Shallum said: All twelve months that he spent with him, he would so honor him (with gifts) on each day. In this regard Jacob said (in Deut. 16:19): FOR A GIFT BLINDS THE EYES OF THE (PRUDENT) [WISE]. < He reasoned > a fortiori, how much the more < would a gift blind > the wicked! Just consider this: I am honoring him so that he will not touch me.

UNFORMED. Saadiah Gaon claims that the word tohu (unformed) is a derivative of tehom (the deep). This explanation is incorrect because the mem of tehom is a root letter (Hence the mem would not fall out. Thus tohu cannot derive from tehom.) like the mem of hadom (footstool). (The mem of tehom is similar to the mem of hadom. Both mems are integral parts of the respective words and do not drop out.) The Sefer Yetzirah explains tohu (unformed) and bohu (void) as follows: Tohu refers to the green line; bohu alludes to the smooth stones. (Cf. Hagigah 12a. “Tohu is a green band which encompasses the whole world, out of which darkness proceeds…, and tohu consists of the smooth stones in the abyss, out of which the waters proceed.”) However, the correct meaning of these terms is found in the Aramaic translation of the Pentateuch. (That is, Onkelos. The latter renders these terms as “waste and empty.”) We similarly read, And in the waste (tohu), a howling wilderness (Deut. 32:10), and go after vain things (tohu) (I Sam. 12:21), which means worshipping things that have no substance. (That is, idols.)

The nun of tevarakhanni (may bless me) (v. 19) receives a dagesh to make up for the missing nun (According to I.E. when a verb is combined with a pronominal suffix, a nun is added to the end of the root. Since ni is the sign of the first person pronominal suffix, tevarakhanni should have been spelled with two nuns (we have spelled it with two nuns because of the dagesh. In the Hebrew it has one nun). It should be noted that I.E.’s comment is misplaced as it pertains to verse 19.) which should have been in our word, as we find in yesovevenhu (He compassed him about) (Deut. 32:10) and similarly in yeshacharuneni (they will seek Me) (Hos. 5:15). (In yesovevenhu we see that a nun is added to the root when a verb is combined with a pronominal suffix. In yeshacharuneni we see that when a verb is combined with a first person pronominal suffix, two nuns are added to the root.)

AND TO HIS FATHER HE SENT ‘KAZOTH’ (IN LIKE MANNER). I.e., according to this amount. And what was the amount? Ten asses, etc. This is the language of Rashi. It is not correct that kazoth should refer to the amount [for if it refers to cheshbon (amount), it should have said kazeh in the masculine, and not kazoth in the feminine]. But it is possible that Scripture says, in like manner, meaning “according to this gift,” [with the word minchah matching the feminine gender of kazoth] The purport thereof is, “and to his father he sent this gift: ten asses, etc.,” [with the word kazoth being understood as if it were written zoth], and the letter kaph in the word kazoth is considered redundant. However, it is the way of the Sacred Language to express it in this way, just as, And she spoke to him, [saying]: ‘ka’dvarim ha’eileh’ (after the manner of these things) did thy servant do to me. (Ibid., Verses 17 and 19.) It may be that Scripture is saying: “and to his father he sent provision (tzeidah), [which is also in the feminine gender], which was like this provision which he gave to his brothers.” But the intent of the expression is not to make them equal, but only to say that just as he gave them provision for the road when they went to Canaan, so did he send his father corn and bread and sustenance for his journey towards Egypt. And this is the correct interpretation. Scripture mentions asses and she-asses to inform us that he sent him both the provisions and the animals that carried them, and it was customary to send males and females, as his father had done. (Ibid., 32:16.)

AND WHETHER IT BE OF THE HERD OR FLOCK, ‘OTHO V’ETH B’NO’ (Literally: “him and his young” — in the masculine. Since the law, as will be explained, applies only to the mother and the young, the question appears why Scripture uses here the masculine. Ramban will further on explain it.) (IT AND ITS YOUNG) YE SHALL NOT SLAUGHTER IN ONE DAY. “[The law] applies only in the case of the female parent, it being forbidden to slaughter the dam and its male young, or the dam and its female young, but it does not apply to the male parent, and it is therefore permissible to slaughter the male parent and his young.” This is Rashi’s language. The Rabbi [Rashi] thus decided that the conclusive decision of the law is in accordance with the opinion of the Sage (Rabbi Yehudah (Chullin 79 a).) who says that we do not take into consideration the male parentage [of animals]. And such also is the opinion of Onkelos [who translated: “and whether it be the dam or the ewe, her and her young ye shall not slaughter in one day”]. This is the correct decision [reached] in the Gemara [of Tractate Chullin] (Ibid.) concerning the law of “It and its young.” But the way of Scripture when mentioning specifically the female [of the herd], is to call it parah (cow), (Genesis 32:16, etc.) and if so it would have been proper that Scripture say, “and whether it be parah (cow) or ewe, her and her young.” But since He had mentioned [at the beginning of this section], When any of the herd, or a sheep or a goat is brought forth, (Verse 27.) and He mentioned the dam and its young by saying, then it shall be seven days under its dam, (Verse 27.) He therefore states [in the verse before us] that concerning these kinds of animals mentioned, namely, the herd and the flock, there is yet another commandment that it and its young mentioned above, must not be slaughtered in one day [and thus it is self-evident that the law applies only to the female parent].

and a foal of she-donkeys as in (Gen. 32:16) “and ten foals.”

Thirty nursing camels and their young, forty cows and ten bulls, twenty female donkeys and ten male donkeys.

Arid small colts ten.

milch camels with their young ones thirty; cows forty, and bulls ten, small colts ten.

Genesis 32,17. “when my brother Esau will meet you ‎and ask you to whom these herds belong, etc;” it is a rule ‎that when a person approaches G’d with a request, that the evil ‎urge within him tries to convince him that he is entitled to make ‎whatever request from G’d that he has in mind, and that certain ‎privileges on this earth are part of this entitlement as part of his ‎serving the Lord. The evil urge, in its wisdom, acts as if it had ‎been defeated by not immediately protesting that individual’s ‎request by pointing out to G’d that person’s shortcomings. At a ‎later stage, when such a person has already established a more ‎intimate relationship vis a vis his Creator so that he realizes that ‎his service of the Lord is not meant to secure him rewards on ‎earth, but is meant to provide a sense of satisfaction for his ‎Creator that one of His creatures fulfils his purpose in life, he has ‎reached the stage where the evil urge, also known as Esau, ‎encounters such a G’d-serving person head on. The “angels” of ‎Yaakov, are a euphemism for this person’s thoughts. At that ‎point, attempting to interfere with progress of such a personality ‎towards spiritual perfection, Esau, i.e. the evil urge, asks these ‎‎“angels” who are the creations of the person’s performance of ‎G’d’s commandments, where they are headed, i.e. ‎אנה תלך‎. The ‎person is advised (the point of the Torah relating this encounter) ‎to blunt such questions by saying that they have been created by ‎‎“your servant Yaakov;” he is told to assuage the evil urge by ‎saying that his good deeds are a “gift” to him (the evil urge), ‎seeing that the evil urge is also one of G’d’s creatures and as such ‎entitled to some recognition.‎

AND PUT A SPACE. The word revach means a space. Harevachah (respite) in That there was respite (harevachah) (Ex. 8:11) is close in meaning to it. The meaning of the latter is, there was a separation between one plague and the other. It is similar to ve-ravach (found relief) in so Saul found relief (ve-ravach le-sha’ul) (I Sam. 16:23). (Saul had space. Figuratively speaking, he went out of his straits to an open space. Thus the root resh, vav, chet can refer to physical space, or space in time, to relief.)

ורוח תשימו בין עדר ובין עדר, “and place a space between one herd and the next.” He wanted the eye of this wicked person Esau to satiate himself by these successive gifts. Yaakov hoped to impress him with the generous size of the gift. According to Bereshit Rabbah 76,8 Yaakov said to G’d: “if the Jewish people will be beset by troubles in the future, please let these troubles befall them at intervals so that they have a chance to recover between successive waves of persecution.” He referred specifically to heavy taxation which would be imposed by rulers in the countries in which Jews were going to be exiled.

ויתן, he set

ורוח, according to Bereshit Rabbah the רוח mentioned here was Yaakov’s prayer to G’d that if and when his descendants would be punished by G’d for collective wrongdoing, such punishments would be meted out at intervals and not all at once, to give the people a chance to recover from the previous disaster’s impact.

AND PUT A SPACE BETWEEN DROVE AND DROVE. I.e., in order to satisfy the covetous eye of that wicked man and to amaze him by the size of the gift. In Bereshith Rabbah (75:13.) the Rabbis express the opinion that there is an allusion to the future in this matter: “Jacob said before the Holy One, blessed be He, ‘O Master of the universe! If troubles will come upon my children, do not bring them one after another, but allow them intervals from their troubles.’” On the basis of this verse, the Rabbis thus hinted that the tributes and taxes which the children of Esau will collect from Jacob’s seed will have intervals and cessations between one another.

וריוח תשימו, a device to make each gift appear as a sign of Yaakov’s respect. When someone receives a number of gifts at intervals he appreciates them all the more.

עדר עדר לבדו EVERY DROVE BY ITSELF — each species forming a drove by itself.

עברו לפני PASS ON BEFORE ME, a day’s journey or less and I shall follow you).

ורוח תשימו AND PUT A SPACE — one drove before the other at a distance as far as the eye can see, in order to satisfy the eye (the cupidity) of that wicked man and to amaze him by the size of the gift (Genesis Rabbah 76:8).

עדר עדר לבדו. In order for Esau to realise that each species of animals had the appropriate number of males with it to ensure that these herds would continue to develop without hindrance. This is what he meant when he urged Esau קח נא את ברכתי, “please accept my blessing” (33,11) He meant that his gift was designed to be an ongoing blessing for his brother.

וריוח תשימו בין עדר לעדר, to prevent the animals form one herd to jump into the adjoining herd, so that anyone seeing this gift would not appreciate its quality and scope.

A distance of one day or less... [Rashi knows that they were] not immediately ahead of Yaakov, because it is written in v. 22: “The present passed on ahead of him, but he spent the night in the camp.” If they were just a short way from Yaakov, they could have all spent the night together. And they were not more than a day’s distance ahead, because Yaakov gave Eisov the present on the same day [after daybreak], as is evident from the coming verses.

And I will follow behind you. [Rashi knows this] because Yaakov told them to say to Eisov, “And see, he himself is also behind us.” Thus, Yaakov must have said it to them, too: “Pass on ahead of me and I will follow behind you.”

One herd was ahead of the other... Rashi is explaining that they were herd behind herd. [Rashi knows this] because if they were lined up alongside each other, how could they be described [in the coming verses as] first, second and third? They would all be “first.”

He commanded the shepherd of the first herd, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these animals before you?

ורווח תשימו בין עדר לעדר, “and place some distance between one herd of animals and the next.” This measure was also to serve as a model for the behaviour of Jews in the future; Yaakov was asking G’d that if the need would arise to chastise the Jewish people, the decrees should not all be carried out at the same time, but that G’d should allow the people to recover from one disaster before having to contend with the next one. Some commentators understand the words ורווח תשימו as ensuring that different species of animals were not to mix with one another.

“Keep a distance between droves” [32:17]. Jacob said to his servants. Do not drove the animals close to each other to Esau; in the expectation that he should think that there are many animals. When Esau will encounter you and will ask you, whose animals are these? You should say, Jacob’s and they are an offering and a present to our lord Esau. Jacob is coming behind us. If Esau will ask, why did he not come immediately to meet me? You should respond that Jacob thought that he will remove the anger from our lord Esau and then he will come before you himself. (Rashi, Genesis, 32:17–21.) Bahya writes. “Keep a distance” [32:17]. Jacob said: Lord of the Universe, when troubles and exile will come upon Israel, do not let the troubles come quickly, one after another. Let Israel have some rest between one trouble and the next one. When they will pay taxes, they should not have to give everything away at once. (Bahya, Genesis, 32:17.)

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12). “He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17). “He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him (Him and his descendants.) from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

You will find that the number 400 is prominent in matters concerning the עין רע, “the evil eye.” The numerical value of the words עין רע is 400. The last letter of the Hebrew alphabet, the letter ת is equal to 400. As such it embodies all the letters in the alphabet. Similarly, עין רע is an all inclusive destructive concept. Seeing that the letter ה was added to Avram’s name (Avraham), a letter which represents the attribute of Justice, the evil eye gained power over him, and the attribute of Justice decreed exile on his descendants for four hundred years, corresponding to the עין רע, the eye of Satan. We may now understand the words ידוע תדע כי גר יהיה זרעך, “you must surely know that your descendants will be strangers” [they will be subject to a hitherto unknown attribute of G-d in their lives. Ed.], i.e. the ones who will be born as the result of the two letters ה which will be added to both your and Sarai’s name respectively, and which represent the attribute of Justice, will be subject to the evil eye. As a result of such a development ועבדום וענו אותם ארבע מאות שנה, they will be enslaved and oppressed for four hundred years. You will encounter this number again in connection with Efron, עפרן, whose name equals 400 and who demanded 400 shekel from Avraham before he allowed him to bury Sarah in the cave of Machpelah. What we learn from this is that עפרן also represented the “evil eye.” You will also find this in connection with עשו, who based his success in life on that of his father Yitzchak who represented the attribute of Justice. He too possessed עין רע, an evil eye. Midrash Bereshit Rabbah 76,8 claims that the reason Yaakov (Genesis 32,15) instructed the attendants of the herds and flocks he sent to his brother Esau as gifts to place a substantial distance between one flock and another was to satisfy Esau’s evil eye which could never get enough of anything. This may be the reason that Esau had taken precisely 400 men with him when he set out to meet (and maybe to kill) Yaakov.

He placed them in the hand of his servants, each herd by itself. He said to his servants, Pass on ahead of me, and keep a space between each herd.

And he made them ready by the hand of his servants in flocks apart, and said to his servants, Pass over before me, and put much (room) between flock and flock.

Genesis 32,17. “when my brother Esau will meet you ‎and ask you to whom these herds belong, etc;” it is a rule ‎that when a person approaches G’d with a request, that the evil ‎urge within him tries to convince him that he is entitled to make ‎whatever request from G’d that he has in mind, and that certain ‎privileges on this earth are part of this entitlement as part of his ‎serving the Lord. The evil urge, in its wisdom, acts as if it had ‎been defeated by not immediately protesting that individual’s ‎request by pointing out to G’d that person’s shortcomings. At a ‎later stage, when such a person has already established a more ‎intimate relationship vis a vis his Creator so that he realizes that ‎his service of the Lord is not meant to secure him rewards on ‎earth, but is meant to provide a sense of satisfaction for his ‎Creator that one of His creatures fulfils his purpose in life, he has ‎reached the stage where the evil urge, also known as Esau, ‎encounters such a G’d-serving person head on. The “angels” of ‎Yaakov, are a euphemism for this person’s thoughts. At that ‎point, attempting to interfere with progress of such a personality ‎towards spiritual perfection, Esau, i.e. the evil urge, asks these ‎‎“angels” who are the creations of the person’s performance of ‎G’d’s commandments, where they are headed, i.e. ‎אנה תלך‎. The ‎person is advised (the point of the Torah relating this encounter) ‎to blunt such questions by saying that they have been created by ‎‎“your servant Yaakov;” he is told to assuage the evil urge by ‎saying that his good deeds are a “gift” to him (the evil urge), ‎seeing that the evil urge is also one of G’d’s creatures and as such ‎entitled to some recognition.‎

I will appease him. He told them to relate to Eisov how ashamed he was about the injustice he had done him and to request forgiveness on his behalf.

AND ASKETH THEE SAYING. U-she’elekha (when a kal in the third person has the suffix kha added to it, the second root letter is usually vocalized with a kamatz, hence I.E.’s comment.) (and asketh thee) is vocalized the same as ahevekha (he loveth thee). (Deut. 15:16. It, too, is vocalized with a tzere rather than with a kamatz beneath the second root letter (the heh).)

ויצו את הראשון לאמור, He instructed the first one (messenger) to say, etc. The apparently superfluous word לאמו was that even if Esau were not to phrase his enquiry in exactly the words Jacob assumed he would, he would no doubt use words to that effect.

Jacob may also have used the word לאמור to tell his messengers to use exactly this formula even if they would not be asked directly by Esau but by some intermediary. He added the word ושאלך, "and if he will ask you," to indicate that such a question might be addressed to the messenger second hand, not by Esau himself.

ויצו, for each species of animal formed a herd by itself supervised by a separate servant. Yaakov instructed the one walking with the first herd to reply to Esau’s enquiry in the manner a servant answers his master.

יפגשך, the letter ג with the vowel kametz is a long drawn out vowel and is weak, does not have a dagesh.

אלה לפניך, as if it said אלה אשר לפניך, “these which preceded you?”

למי אתה, the word עבד is implied, i.e. Esau would ask: “whose servant are you?”

למי אתה means TO WHOM DO YOU BELONG, implying who has sent thee? The Targum should be דמאן את “of whom are you” and not למאן את as some editions have.

ולמי אלה לפניך means and these which are before you whose are they; i.e. to whom is this present being sent? The letter ל is used as a prefix in place of של “belonging to”; e.g., (31:43) “and all that thou seest is mine (לי)” i.e. belongs to me; (Psalms 24:1) “The earth is the Lord’s (לה') and the fullness thereof” i.e. belongs to the Lord.

To whom is this gift being sent... I.e., the second למי conveys [“to whom”, which is] its primary meaning. But למי אתה does not convey its primary meaning, which would be: “To whom are you bringing it.” [Rashi knows this] because it says afterward, “You should say, ‘They belong to your servant, Yaakov.’” This is answering Eisov’s first question first, as Rashi explains there. But if the first למי conveyed its simple meaning, then it should say afterward, “To my master, Eisov” — for that would be the answer to Eisov’s [first] question.

You shall say: They are from your servant, Jacob; and as for this collection of animals, it is a gift sent to my lord, to Esau, and behold, he, Jacob, too, is behind us. He is sending you these gifts in anticipation of your meeting.

כי יפגשך עשו אחי, “when Esau my brother will encounter you,“ My father of sainted memory, the ר'אש, commented on this that Yaakov instructed his messengers not to open a conversation with Esau, but only to reply to him if he engaged them in conversation first. If Esau did not begin a conversation they should simply proceed on their way to Esau’s home.

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

(Numb. 5:17), “Then the priest shall take holy water in an earthen vessel and some of the dust.” And, why does he take water and dust and test her? Because he was created from the dust, and she was formed from the water. (Cf. Gen. R. 14:7.) Therefore she was tested by water and by dust as to whether she was as pure as when she was created or not. Another interpretation: Why is she tested with water and with dust? Because they are her witnesses. Thus it is stated (in Deut. 30:19), “I have called the heavens and the earth to witness against you today.” Another interpretation: Why is she tested with water [and with dust]? Because a person who sows some seeds in the dust does not know what they are, until the water comes down upon them and makes known whether they belong to the owner of the field, or [whether they are] what others have sown. [(Numb. 5:12), “If anyone has his wife go astray.”] This text is related (to Job 24:15), “The eye of an adulterer watches for twilight, saying, ‘No eye shall see me.’” And so the adulterer says, “No human being knows about me”; but the Holy One, blessed be He, has His eyes ranging over all the earth. (Numb. R. 9:1.) So it says (in Jer. 23:24), “’If someone hides in secret places, shall I not see him; do I not fill heaven and earth,’ says the Lord.” Such is the way of those who commit transgression. They wait for a time of darkness, so that no one will see them. It is therefore stated (in Job 24:15), “The eye of the adulterer watches for twilight.” So also thieves watch for an hour of darkness, as stated (in vs. 16), “He breaks into houses in the dark.” And so it says (in Is. 29:15), “Woe to those who delve deeply to hide a plan from the Lord, for their works are in darkness; [so they say, ‘Who sees us and who knows about us?’]” The thief and the adulterer are obdurate, because they remove the Divine Presence. The Holy One, blessed be He, as it were, fills the realms above and the realms below, as stated (in Jer. 23:24), “’do I not fill heaven and earth,’ says the Lord.” Also in regard to the place where the adulterer comes to commit adultery, the Holy One, blessed be He, is there in His glory. It is so stated (in Is. 6:3), “the whole earth is full of His glory.” Now the adulterer says to the Holy One, blessed be He, “Remove Yourself, and give way to me for a while.” The matter is exceedingly difficult, as it were. Since He is slow to anger, He gives way to him; for (according to Job 11:11) “He knows those who are worthless; so when He sees iniquity, [does He not discern it?]” It also says (in Job 24:15, cont.), “He (i.e., the Holy One, blessed be He) turns a secret into a face.” (This rendering fits the context of what follows in the midrash. A more traditional rendering, which fits the context of Job, would read, “AND HE (i.e., the adulterer) PUTS A VEIL ON HIS FACE.) Ergo (in Job 24:15), “When the eye of an adulterer watches for twilight, saying, ‘No eye shall see me.’” So what does the Holy One, blessed be He, do? He turns a secret into a face. He puts the face of [the] adulterer on that fetus. (Lev. R. 23:12.) While the adulterer and the adulteress do not want her to become pregnant but only to satisfy their sexual desire, the Holy One, blessed be He, proclaims (Gk.: parresiazesthai.) them to the world. Ergo, “He turns a secret into a face,” so that the people may know [about him] and say, “Surely this one's face resembles the face of [the] adulterer”; for [the Holy One, blessed be He,] has formed the image of the fetus in the likeness of the adulterer. Ergo (ibid.), “He turns a secret into a face.” It is therefore called whoredom (zimmah); for they both deny and say, “We do not know what this is (zeh mah).” (Literally: “This is what?” The Hebrew uses the unusual word order to make the parallel with “whoredom” (zimmah).) R. Isaac said, “The power of the adulterer is strong, because it weakens the power of the Divine Presence. How? When the fetus is conceived from the husband, the Holy One, blessed be He, forms its image in forty days. For thus have our masters taught, ‘In forty days the image of the fetus is recognizable.’ After forty days, when the adulterer comes into her, the Holy One, blessed be He, stands wondering and says, ‘After whom shall I form [the fetus]? The image (rt.: tswr) of the husband or the image of the adulterer?’ (According to Deut. 32:18,) As it were, ‘You were unmindful of (tshy) the Rock (tswr) that bore you.’ (I.e., the adulterer forgot that the Holy One would expose him.) The yod (= y) is [here written] small. [Thus, you] weaken (tsh, without the yod) the hands (yad in the dual) of the Creator (tsayyar).” R. Abbahu said, “To what is the matter comparable? To a sculptor (tsayyar, rt.: tsyr), who was fashioning (rt.: tsyr) an image (Gk.: eikonion.) of a king. When he came to finish the face, (Gk.: prosopon.) they said to him, “The king is dead, and another king has arisen.” When the sculptor heard that, his hands failed. He began to say, “What shall I do with these colors (In the ancient world statues were painted.) which I have? Shall I fashion [them] in the form of the former king or in the form of the second king?” He began to be bewildered. Now similarly, when the husband has marital relations with his wife, the Holy One, blessed be He, forms the fetus in the likeness of its father. [Then] in turn the adulterer comes into her. Ergo, the colors are mingled. Thus it is stated (in Hos. 4:2), “Swearing, lying, murdering, stealing, committing adultery break out; bloodshed follows bloodshed.” What does the Holy One, blessed be He, do? He returns, as it were, and changes the face into the likeness of the adulterer. Ergo (in Job 24:15) “He turns a secret into a face.”

It is also possible to interpret this verse as a promise for the future. G’d is saying: “if you do what is right in the eyes of the Lord there will not be any murders of innocent people.” This in turn will serve to hasten the arrival of a period when murder, warfare, etc., will be banished from this earth. At that time the prophecy of Isaiah 2,4: ”and they beat their swords into plowshares,” will be fulfilled. People will no longer teach the art of warfare; no nation will raise a hand against its neighbor. There will be an abundance of peace and serenity, as alluded to in Song of Songs 7,1. People will offer their sacrifices to the attribute Hashem which is also known as שלום as we know from Genesis 32,18 ויבא יעקב שלם. The author cites a few more verses implying that G’d’s name is שלום.

THUS SHALL YE SAY UNTO MY LORD ESAU: THUS SAITH THY SERVANT JACOB. He commanded them that they should say “to my lord Esau we belong,” or “we were sent to him,” (The intent of Ramban is to state that Jacob, speaking to his servants, did not refer to Esau as “my lord Esau,” but rather he commanded them to use the expression in Esau’s presence.) and to say to him, Thus saith thy servant Jacob: I have sojourned with Laban. A similar example in this section is the verse: When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? (Further, Verse 18. The verse concludes that they are to tell him that it is a gift “to my lord Esau.” Again Jacob is telling them what to say.) It may be that in their presence Jacob called Esau “my lord Esau” in order to caution them not to mention Esau in any other but a respectful way even when not in his presence, inasmuch as their lord calls him “my lord.” Know that this respect which Jacob showed for his brother by fearfully saying “my lord” and “thy servant” was due to it being the custom of the younger brother to give recognition and respect to the firstborn as if he were his father, just as the Torah also hints to us on this matter: (Kethuboth 103a. Commenting on the letter vav in the expression, ve’eth imecha (“honor thy father ‘and’ thy mother“), our Rabbis said: “This includes your oldest brother!”) “This includes your oldest brother.” Now Jacob had taken his birthright and his blessing, for which Esau hated him, and now he is acting towards Esau as if the effect of that sale was nil as far as he was concerned, and he is conducting himself towards him as to a firstborn and father in order to remove the hatred from his heart.

Or of wool. The ל is like the ל of (Bereishis 32:18): “למי אתה” which means: To whom do you belong?

He commanded the first one, saying, When my brother, Eisov meets you and asks you saying, To whom do you belong, and where are you going; and who is the owner of this that is before you?

And he instructed the first, Saying, When Esau my brother shall meet thee, and ask of thee, saying, Whose art thou, and whither art thou journeying and whose are these before thee?

?למי אתה, “Who do you belong to?” ואמרת: ״לעבדך וגו׳״, “you will say: ‘to your servant, etc.” Yaakov ordered his servants, the ones who accompanied the herds of gifts, to answer each question in the order in which it had been asked. To the question of: “who do these herds belong to?” the answer was to be: “they belong to your servant Yaakov and are a gift for my lord Esau.” In response to the question: ולמי אלה לפניך, “and to whom do these animals in front of you belong?” They were all to answer: “and he (Yaakov) is also following a short distance behind us.”

ואמרת לעבדך ליעקב, you will say: "to your servant, to Jacob." This means that the appropriate answer to the question: "who do you belong to?" would be: "to your servant Jacob;" the appropriate reply to the question: "where are you headed for?" is "to bring a gift which has been despatched." The appropriate answer to the question: "who is the gift for?" is "for my lord, for Esau."

מנחה, we explained this term in connection with Genesis 4,3.

ואמרת לעבדך ליעקב THEN SHALT THOU SAY THEY ARE THY SERVANT JACOB’S — You shall answer the first question first and the last question last, saying :”In reply to what you have asked”, “Whose art thou?”, “I belong to thy servant Jacob” — and it should be rendered in the Targum דעבדך דיעקב belonging to your servant, belonging to Jacob” —and in reply to what you have asked, “And whose are these before thee?” “It is a present sent etc.”

והנה גם הוא AND, BEHOLD, ALSO HE IS BEHIND US — The word “he” refers to Jacob.

(19-21) Einen ganz besonderen Wert legt Jakob darauf, daß jeder Herdenführer bei Esau die Erwartung anrege, daß er nun sogleich Jakob begegnen werde, und ihm dann statt Jakob erst wieder ein Geschenk entgegentrete. Indem so wiederholt der Zorn zum Ausbruch sich sammeln durfte, und dann statt Gelegenheit zum Ausbruch eine neue Beschwichtigung finde, hoffte er — gewiss mit tief psychologischem Blicke — am sichersten eine allmähliche Kühlung und Besänftigung erwarten zu dürfen.

ואמרת: "לעבדך ליעקב". He instructed his shepherds not to give the impression that they knew Esau was on the way in their direction and that they had been sent to him. The phrasing Yaakov instructed his messengers to use was meant to give the impression that Yaakov had no knowledge that Esau was marching toward him with hostile intentions. The messenger should give the impression that he had been sent by Yaakov to Seir where Esau lived, with a gift for him.

Referring to Yaakov. [How does Rashi know this? Because] it is written, “He commanded the first one... and to all who followed after....” If so, the last one also said, “He is also behind us” — although there was no [group] behind him. Perforce, it referred to Yaakov. Consequently, all [the groups must have meant] the same. [You might ask: If so,] why does it then say, “You should also say, ‘See, your servant Yaakov is behind us”? [This is repetitious, as] all the servants already said this! The answer is: Yaakov was saying to them as follows. Regarding what I commanded you to say to Eisov — “And see, he is also behind us” — do not say it vaguely, by concealing my name. Rather, say it expressly, like this: “See, your servant Yaakov is behind us.” I.e., mention to him [also my] servility.

He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau when you find him. You shall tell him that you are Jacob’s servants, and that this entire herd is a gift to his lord, Esau.

On seeing that it is so, Edom's guardian angel will think that Botzrah is a refuge like Betzer. (Betzer was one of the cities of refuge prescribed by the Torah.) That an angel, like a man, is protected within it, and that the premeditated [killer] like the unpremeditated [killer] is held in the refuge. (The Talmud (Makos 12a) says that the guardian angel of Esau will make three mistakes in fleeing to Botzrah. All three are enumerated in this stanza.) “Love Adonoy, all His pious ones, the faithful ones whom He preserves.” (Psalms 31:24.)

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18). “Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them (Jacob armed his sons and the other members of his camp.) with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war. For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19). For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children. (Thus, Jacob was prepared for the fact that Esau might act violently upon their encounter.) “Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note. (The descendants of Isaac were to receiv the Land of Israel and were to be enslaved in Egypt. Esau preferred to forgo the Land of Israel and forgo the enslavement in Egypt. The midrash refers to the coming enslavement as though it were a debt set forth in a promissory note.) Rabbi Shmuel said: It was due to shame. (He was ashamed for having sold his birthright.) “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

When Jacob instructed the men accompanying the gifts to reply: לעבדך ליעקב, "they belong to your servant, to Jacob," the word “ליעקב,” was the reply intended for terrestrial Esau; the word “לעבדך,” was the answer intended to Samael's enquiry for whom the gift was intended. Samael is meant to accept our sins when we send them to him as a gift. This is the whole secret of the שעיר המשתלח, the scapegoat that is dispatched to the desert and has its neck broken on the Day of Atonement.

There is another mystical aspect to this which is used by בעלי כשוף, those that cast spells and practice sorcery. Their activities do not involve females and perversions involving females. In consideration of this we present Samael with a male goat, acknowledging the fact that he is king in a certain domain and has not wasted his strength on self-gratification of a sexual nature. We treat Samael as if he were still a "son" eating at his father's (G–d's) table. We present two he-goats on the Day of Atonement. Samael does not realize that this very gift serves to remove him from the Sanctuary, the Holy Regions. Samael's experience may be compared to that of Haman whom Esther invited to share the meal she tendered for the king. Haman believed that he received a great distinction, little realizing that he was being set up for a fall. Our gift to Samael on the Day of Atonement is designed to produce a similar effect on him. Just as Haman left the meal with Esther and the king on the first occasion full of joy and self-esteem, so Samael reacts to our gift as if we had acknowledged his authority and the need to placate him. As a result, he does not feel that he could present accusations against people who had shown him that much honor (cf. Esther 5,9). G–d accepts Samael's testimony concerning the overall conduct of the Jewish people, and immediately grants them atonement. G–d "dumps" all of Israel's sins on to the head of Samael, who in turn distributes them among his underlings as described in Micah 7,19: "You will hurl all their (meaning "our") sins into the depths of the sea." Samael is viewed as the ruler of these "depths of the sea." Thus far the Tolaat Yaakov. Jacob's gift to Samael is to be understood in a similar way.

והיה המחנה הנשאר לפליטה THEN THE REMAINING CAMP MAY ESCAPE in spite of him, for I will fight against him He prepared himself for three things: to give him a present — as it states (Genesis 32:22) “So, the present passed before him”; for prayer — as it states (Genesis 32:10), “And he said, ‘O God of my father Abraham”; for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6).

I am not aware. You might ask: How did it occur to Hashem that Aharon and Miriam would speak in this way? The answer is that it was because they said “Is it only to Moshe that Hashem has spoken? Did He not also speak with us?” yet we have not abstained from marital relations. Why did Rashi add “… from marital relations”? — because it was a product of their haughtiness. They said “the Divine Presence rests upon him, but since Scripture writes “I will rest upon the contrite and the humble” (Yeshayahu 57:15), given that Moshe is haughty, why then does the Divine Presence rest upon him? It is as if Hashem is not aware that he is haughty.” Consequently Rashi says that this statement is worse than the first, and this is also why it is written here “the man Moshe was exceedingly modest” (v. 3) – in response to what Aharon and Miriam said that Moshe was haughty. This is in contrast to the explanation of Re’m who expounds this from the extra beis of בעבדי (about my servant). However, this presents a difficulty: Why not expound the extra lamed in לעבדך ליעקב “to your servant, to Yaakov” (Bereishis 32:19) and also לאדוני לעשו “to my master, to Eisav” (ibid. v. 5)? He brings a different [version of Rashi’s] text there in order to answer the difficulty, but according to our explanation it is not necessary to modify our version of Rashi.

This excludes that of an animal. Meaning that once it is written “a corpse” it is obvious that it is “a soul”! Rashi answers that this is an explanation of the word “corpse,” meaning that the verse says “whoever touches a corpse” and [then explains] which type – “the corpse of a human soul…” [One might ask:] Above it is also written, “The corpse of any human soul” (v. 11)! The answer is that above it is written במת לכל נפש (lit. "The corpse to any [human] soul") and this is the equivalent of writing במת של כל נפש האדם ("The corpse of any human soul"). There the meaning of the lamed is like the lamed in Parshas Vayishlach (Bereishis 32:18-19): למי אתה (lit. "To whom are you?") meaning, “Of whom are you?” Also like the lamed in [the verse following] לעבדך ליעקב (lit. "To your servant, to Yaakov") meaning “Of your servant, of Yaakov.” But here the word מת ("corpse") and the word נפש ("soul") are both prefixed by a beis, thus it appears that the phrase “whoever touches” refers to both, [implying that they are independent of each other], as in the manner of a verb in a construct with a subsequent beis. Therefore, Rashi says that even so, the phrase “whoever touches” refers only to the word מת (corpse) and consequently he comments that “soul” is an explanation of the word “corpse.”

You should [then] say, [They belong] to your servant, Yaakov. It is a present sent to my master, Eisov, and see, he is also [coming] behind us.

Thou shalt say it is a gift of thy servant Jakob, which he sends to my lord Esau, and, behold, he also cometh after us.

AND ALL THAT FOLLOWED. Scripture says this because there were five groups. (Goats, sheep, camels, cattle and asses. Scripture notes that Jacob commanded the foremost, the second and the third group, and all that followed what to tell Esau because there were five groups and each group was instructed what to say.)

WHEN YE FIND HIM. The tzadi of be-motza’akhem (when ye find) is vocalized with a pattach because it precedes a guttural. (When an infinitive is combined with a pronominal suffix, the second root letter is vocalized with a sheva, as in be-shovbekha (Deut. 6:7) or tofsekhem (Josh. 8:8). However, in our case rather than being vocalized with a sheva, the second root letter is vocalized with a pattach. We thus read, motza’akhem rather than motzakhem. I.E. explains that this is so because the tsadi precedes a guttural (the alef) (Cherez).) This is so even though we do not find another example of this in the Bible. (In all other similar cases, i.e., even preceding a guttural, the second root letter is vocalized with a sheva. Compare, shomakhem (Deut. 5:20), where the mem is vocalized with a sheva even though it precedes an ayin, a guttural (Cherez). Thus I.E. notes that while his explanation is correct with regard to our word it does not hold for similar words in Scripture.)

ויצו...במצאכם, the letter מ has the vowel cholem, and the letter צ has the vowel patach in order to lengthen the letter א. If not for this consideration the letter מ would have required the vowel chataf kametz (short) and the letter צ would have required a semi vowel sheva, as in Joshua 8,8 בתפשכם את העיר, “when you seize the city.”

כדבר הזה תדברון אל עשו, he instructed each one what to reply to Esau’s enquiry. He should simply mention that he belonged to the other herds following him, all of them being Yaakov’s a gift for his older brother Esau.

You shall say: Moreover, here is your servant Jacob coming behind us to meet you. He is not running away, and there is no need to chase him. For he, Jacob, said to himself: I will appease him, Esau, with the gift that goes before me, and thereafter, when he has received the gift, I will see his face; perhaps he will favor me for what I have done for him.

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

In the stories of Jacob, however, the Torah always uses “Lord,” for he was more complete than was Isaac. Thus, unlike Isaac, who had not been as | complete as Abraham, (36. Kaspi says that in the following verses, which refer to Isaac, the memory and merits of Abraham are invoked in order to increase the well-being of Isaac. This indicates that Abraham was the greater of the two.) it is not said of Jacob, “because that Abraham hearkened to my voice,” (37. Gen. 26:5.) or “for my servant Abraham’s sake.” (38. Gen. 26:24.) The exception (where “God” appears in the stories of Jacob) is “the house of God,” (39. Gen. 28:17.) and that is on account of its being followed by “and this is the gate of heaven.” Jacob said that because he recognized that the place was conducive to prophecy and perception because of the celestial cause that predominated there, as Ibn Ezra noted. (40. Ibn Ezra says on this verse: “This is the house of God—in which a person can pray in time of need, for his prayer will be heard on account of its being a special place.”) He continued to say, “If God will be with me …” (41. Gen. 28:20.) (using ’Elokim) in accordance with the opinion of our Torah that the world of Separate Intelligences is the first cause. (42. As explained above, ’Elokim refers to the upper two worlds, which are here referred to by Kaspi as ha-sekhel ha-nifrad (“the separate intellect”), which as an entity influences the events of the sublunar world below them.) The proof of this is provided by the opening verse of the Torah, “In the beginning God created …” as I have explained. (43. See above chap. II, n. 1.) When Jacob’s wives speak, and when Jacob speaks to them, they mention “God,” (44. Gen. 31:5, 9, 11, 16.) for that is appropriate for them, as we have already mentioned. This is especially the case as they are the daughters of (the pagan) Laban, as is proved by Rachel when she coveted the teraphim. (45. Gen. 31:19.) When on occasion they do mention “Lord,” (46. Gen. 29:32–33, 30:24.) it is only because they learnt this from Jacob. Notice the precision regarding Laban when the Torah says, “and God came to Laban,” (47. Gen. 31:24.) similar to what was written of Abimelech, (48. Gen. 20:3.) in accordance with his confused belief in the power of the Heavenly Sphere and that of the imagination. Laban said to Jacob, “the God of your father spoke unto me yesternight saying …,” (49. Gen. 31:29.) for how could the god of Laban assist Jacob when (Jacob) did not believe in him. Similarly he said, “the Lord watch between me and thee,” (50. Gen. 31:49.) in accordance with Jacob’s belief. Furthermore Laban made Jacob swear by the Lord, for Jacob feared Him, and not God. In summarizing in conclusion, Laban said, “The God of Abraham and the God of Nahor … judge betwixt us …” (51. Gen. 31:53.) whereas “Jacob swore by the Fear of his father Isaac.” (52. Ibid.) Jacob uses “God” when saying “and the angels of God met him,” (53. Gen. 32:2.) and “this is God’s camp,” (54. Ibid.) as well as “I have seen God face to face” (55. Gen. 32:28.) and “for thou hast striven with God,” (56. Gen. 32:20.) for all of them are in a prophetic use of the imagination. (57. He means that they take place in a prophetic vision, which with the exception of Moses, necessarily involves the imaginative faculty.) It is similar with “And God said unto Jacob,” (58. Gen. 35:1.) | and “there God was revealed unto him,” (59. Gen. 35:7.) as well as “and God appeared unto Jacob again” (60. Gen. 35:9.) and “where God spoke with him.” (61. Gen. 35:15.)

And this is the law of the sacrifice of peace-offerings which one shall offer to the Lord: It does not state which one shall offer to the Lord with any of the sacrifices besides the peace-offerings, which are desired without iniquity (alluding to Psalms 59:5) — since they are closer to the Lord than all of the sacrifices that come for a sin. And for that reason, it is written adjacently, Whoever shall bring the sacrifice of his peace-offering to the Lord, he shall bring his offering to the Lord [...]. His hands shall bring the fire-offerings of the Lord (Leviticus 7:29–-30). It mentioned, to the Lord, in all of [these verses], since, "These are what I have desired," said the Lord (alluding to Jeremiah 9:23). And look to the right and see (alluding to Psalms 142:5) that it did not mention that the owner should bring the portion for the High One with his hands with any [other] sacrifice. Only [here] with the peace-offerings, his hands shall bring it. That is because anyone who bears the king's anger and wants to atone and to wipe away the anger from his face sends a gift before him with a messenger; in the way that Jacob said , I will appease him with the gift that goes before me, and afterward I will see his face (Genesis 32:20). But someone who brings the king a present as a favor and a show of honor would then bring his gift in his hands, by himself and not with a messenger. And that is the difference between the sin- and guilt-offerings that come from a sinful act, the burnt-offering that comes from a sinful thought, and the peace-offerings. For it is not fitting that his hands should bring those sacrifices which come to remove God's face of anger, may He be blessed, as it appears like brazenness towards the Heavens. Hence he sends them through the priests. But his hands do bring the peace-offerings, which are a favor and a present.

He also commanded the second and also the third, and to all who followed after the herds, saying, In like manner must you speak to Eisov when you find [meet] him.

And so he instructed the second, and the third, and all them who followed the flock, saying According to these words You must speak with Esau when you find him,

[The author continues at length to explain the report of ‎Moses’ charging the firstborn, ‎נערי בני ישראל‎, with offering ‎sacrifices, while he sprinkled the blood on the altar, etc; all these ‎activities are explained in terms of paralleling the “charging of ‎spiritual batteries” that we explained above. I have decided not to ‎continue with this part of his presentation as it extends all the ‎way to the half shekel the male Israelites in chapter 30, were to ‎give as ransom for their souls. Ed.]‎

ואמרתם גם הנה עבדך יעקב אחרינו, you are to say: “your servant Yaakov is also not far behind us.” He made them repeat this answer twice. He told his servants that when they would see Esau they should not be afraid to address him in such a manner, i.e. by referring to their own master as Esau’s servant. In the event Esau would ask them why Yaakov did not precede them in order to welcome him, as befits a younger brother when he meets his older brother, you will say: etc.: he reasoned that he wanted Esau to be in a good frame of mind concerning him before actually setting eyes on him.” They were to reveal that Yaakov had felt the need to appease his older brother by means of the gift he had sent ahead of himself. He hoped that in view of this substantial gift Esau would be good tempered when they came face to face after so many years. These latter words were not spoken by the servants of Yaakov who walked with the animals, but are to be understood as editorial comment by the author of the Torah. If they had done so, Yaakov would have committed the psychological error of reminding Esau of how he had once deceived him.

FOR HE SAID. He said in his heart. (Jacob thought this. He did not instruct his messengers to say this to Esau, as one might gather from the verse.) These are the words of Moses. (Moses in writing the Torah explained what motivated Jacob to send these gifts to Esau.)

[I WILL APPEASE HIM.] Akhapperah (I will appease him) means I will cover or hide. (The root of akhapperah is caf, peh, resh, which means to cover.) Panav (him) (Panav usually means face or countenance. Here it means anger. Jacob said, “I will cover his anger”; i.e., I will appease him. Weiser suggests that since anger is expressed in the face, face is, by extension, occasionally used as a synonym for anger.) means his anger. Peneha (her countenance) in and her countenance (u-faneha) was no more sad (According to I.E. this should be rendered: her anger was no more, i.e., she was pacified.) (I Sam. 1:18) is similar.

ואמרתם גם הנה עבדך יעקב אחרנו, you will say: "your servant Jacob is also following behind us." The messengers explained why Jacob neither preceded nor accompanied them. The reason was simply that Jacob wanted to appease Esau's anger so that the latter would receive him in a good frame of mind.

ואמרתם, even though this instruction had already been given both collectively and individually, he repeated it again until they would remember to add “your servant Yaakov is following behind us.” Esau was to have the impression that Yaakov followed these shepherds, his servants, on his way to Seir in order to present himself to him.

אכפרה פניו, I want to remove his anger. Every time the word כפרה appears it means the removal of something. For instance, in Isaiah 28,18 וכפר בריתכם את מות, “your covenant with death will be removed, cancelled.” The expression כפרת עון means “the removal of sin.” Compare also Isaiah 46,11.

פניו, a reference to anger, seeing that anger is visible in one’s face. The idea of אכפרה פניו is to accomplish that his face no longer reflect his feeling of anger. We find this expression with Chanah, Samuel’s mother, after she had poured out her angry heart to G’d, having been deliberately goaded by Peninah, Elkanah’s other wife. (Samuel I 1,18) We also find this usage in Job 9,26.

‘ACHAPRAH’ (I WILL APPEASE) HIM WITH THE PRESENT. I.e., “I will dissipate his anger.” Similarly: ‘Vechupar’ (and annulled shall be) your covenant with death; (Isaiah 28:18.) Thou shalt not be able ‘kaprah’ (to put it away). (Ibid., 47:11.) I am of the opinion that whenever the word kaparah is used in association with iniquity and sin and in association with the word panim (anger), it always signifies erasing and removing. It is an Aramaic expression occurring frequently in the Talmud: “He wished to wipe his hands on that man.” (Gittin 56a.) In Biblical Hebrew, also, the bowls in the Sanctuary are called ‘Kipurei’ of gold (Ezra 1:10.) because the priest wiped his hand on them, that is, on the rims of the bowl. These are the words of our Rabbi Shlomo [Rashi]. And so also did Onkelos translate: “I will calm his anger.” If so, the explanation of the verse will [not] be that Jacob said these words, but that Jacob thought to himself, “I will appease him.” It is Scripture that tells us this [but it is not part of Jacob’s instructions to his messengers], for it would have been improper for the messengers to do so and thereby remind Esau of his antagonism towards Jacob. And so did Rabbi Abraham ibn Ezra explain it. But it does not appear to me to be correct that Scripture should find it necessary to tell us Jacob’s thought at this time when it is a well known matter pertaining to all who send presents. Besides, if it were so, Scripture should have mentioned this originally [in connection with the first drove, in Verse 19] , And, behold, he is also behind us, for he thought, “I will appease him with the present,” for now [when commanding the leaders of the second and third droves] he did not add to that instruction [which he gave the leader of the first drove]. However, the correct interpretation is that now Jacob additionally explained to them that they should say in a respectful manner, Behold, he is also behind us, that is to say, “Behold, your servant Jacob is also behind us, and he has sent us before him in order to give a ransom for his life, (Exodus 30:12.) using this present as a means of seeing your honor’s face, just as servants present their ransom when they are given permission to see the king’s face. And afterward I will see his face, for perhaps he will accept me and honor me by permitting me to be among those who see the king’s face.” (Esther 1:14.) This was a way of expressing Esau’s exalted status and was due to Jacob’s fear of him. The expression achaprah panav is then being used as it is used in the verse, The wrath of a king is as messengers of death; but a wise man ‘yechaprenah,’ (Proverbs 16:14. ) meaning he will give ransom to allay the wrath. And the connotation of “wiping away” attached to forgiveness is not valid in the Sacred Language but rather in the Aramaic tongue. Similarly, ‘kipurei’ of gold (Ezra 1:10.) is the Babylonian name for bowls, for the word kaparah is never used in association with “sin,” meaning “wipe away,” but instead Scripture says: ‘lechapeir’ (to make atonement) for your souls; (Exodus 30:15.) ‘lechapeir’ (to make atonement) for him, and he shall be forgiven, (Numbers 15:28.) i.e., for his soul. And Scripture also says: ‘achaprah’ (I shall make atonement) for your sin. (Exodus 32:30.) All of these are related to the expression, Then shall they give every man ‘kopher’ for his soul, (Exodus 30:12.) which means a ransom.

כי אמר אכפרה פניו, this is not what Yaakov said but what he thought in his heart. This line does not belong to the instructions he had given to his emisssaries.

וגם הנה הוא אחרינו, actually Yaakov had intended to flee in a different direction during the night if the angel had not delayed him. At the time he issued the instructions to his emissaries this had been intended as a stratagem to make Esau think that he was following on the heels of his gift whereas in fact he was not.

אכפרה פניו I WILL APPEASE HIM — I will remove his anger. Similarly, (Isaiah 28:18) "and your covenant with death shall be annulled (וכפר)”; (Isaiah 47:11) “Thou shalt not be able to put it away (וכפרה”. I am of the opinion that wherever the verb כפר is used in association with iniquity and sin and in association with anger (פנים), it always signifies wiping away, removing. It is an Aramaic expression occurring frequently in the Talmud: “He wiped his hand off (כפר ידיה)”, and (Gittin 56a) ‘‘he wants to wipe (לכפורי) his hands off on this man” (i.e. he desires to put the responsibility upon me). In Biblical Hebrew, also, the bowls of the Sanctuary are called, (Ezra 1:10) "כפורי of gold” — and they are so called because the priest wiped his hands on them — on the rim of the bowl (Zevachim 93b).

אכפרה פניו: Da פנים, von פנה, wenden, sich wenden, eine Richtung irgendwo hin nehmen, eigentlich allgemein: die Wendungen, die Richtungen bedeutet, die jemand in Beziehung zu einem Gegenstande zu nehmen im Begriffe ist, und davon erst der Begriff פנים, Angesicht, als desjenigen Körperteils stammt, in dessen Stellung, Bewegung und Blick diese Beziehungen ihren Ausdruck finden, so ist פנים der Ausdruck sowohl für die freundliche als unfreundliche Gesinnung. Es heißt ebenso: באור פני מלך חיים (Prov. 16, 15) als: פני ד׳ בעושי רע (Ps. 34, 17) . אכפרה פניו heißt daher eigentlich: ich möchte die in ihm gegen mich vorhandene Gesinnung beschwichtigen. (כפר siehe zu Kap. 6, 19.)

אולי ישא פני. Nach den verschiedenen Bedeutungen der Wurzel נשא erscheint auch der Ausdruck נשא פנים in verschiedener Bedeutung. Insbesondere sind es die beiden: aufheben und auf sich nehmen, die hier in Betracht kommen. Hier: vielleicht wird er mein Angesicht, das jetzt נופל ist, niedergeschlagen, und das ich nicht zu erheben wage, aufheben, d. h. durch Vergeben und Vergessen machen, daß ich wieder zu ihm auf- schauen könne. לא תשא פני דל, überhaupt נשא פנים במשפט, ist in der Bedeutung auf sich nehmen, wovon: in sich aufnehmen, in den Kreis seiner Wahrnehmungen und Vorstellungen aufnehmen, daher: כי תשא את ראש, zählen, d. h. ja: die Existenzen mehrerer sich irgend einem gemeinsamen Begriff unterordnender Individuen nach einander ins Bewusstsein aufnehmen. Ebenso: נשא פנים במשפט, die Individualität, die Persönlichkeit der Partei mit unter die Faktoren des Urteils aufnehmen, Rücksicht darauf nehmen, wer vor Gericht steht.

ואמרתם גם הנה עבדך יעקב אחרינו, he told each of them to reply with the same words in addition to the words that each one had been instructed to answer individually. The purpose behind these detailed instructions was to convince Esau that Yaakov was indeed not far behind on his way to Seir the destination of these gifts which he had sent ahead of him.

כי אמר אכפרה פניו במנחה, these were the words he had instructed the shepherds leading the gift to say, in order to soften Esau’s attitude by Yaakov assuming a somewhat servile attitude prior to their coming face to face with one another.

אראה פניו, an expression denoting the “paying of a visit,” as we know from Exodus 34,23 where the Jewish people is instructed to visit the Temple three times annually with the same formula, i.e. יראה כל זכורך...ולא יראו פני ריקם, “every male of you is to visit Me; when they pay this visit they shall not come empty-handed.” Yaakov himself confirmed the meaning of the formula אראה פניך when he said to Esau in 33,10 על כן ראיתי פניך כראות פני אלוקים, “inasmuch as visiting you is akin to visiting the presence of G’d.” It was an accepted custom for a visitor to highly placed persons to arrive bearing gifts.

The gift went before him, Jacob, for his inspection; and he stayed that night in the camp.

כי אמר: אכפרה פניו, “for he had said: ”I want to gain his goodwill.” Rashi understands this as an attempt to mollify Esau’s anger. Whenever the word כפרה occurs in connection with sin, either intentional or inadvertent, this is its primary meaning. Nachmanides comments that if we accept Rashi’s explanation the words are not words spoken by Yaakov at all, but are the Torah’s report of what motivated Yaakov’s entire conduct in offering a gift to his brother. Why would the Torah spell out Yaakov’s thoughts, when we had already read in verse 15 what was the reason for his preparing this gift. Not only that; most people who send gifts ahead of themselves do so for precisely the same reason, namely to put the recipient in a good mood so that they can be certain of a friendly reception. Another difficulty with Rashi’s comment raised by Nachmanides is that this consideration by Yaakov should have appeared at the beginning of this paragraph. Moreover, what possible reason is there for the Torah to quote the messengers as saying והנה גם הוא אחרינו, ”and lo he is also behind us?” Surely, this is not part of Yaakov’s thoughts at that time! For these various reasons Nachmanides explains that Yaakov now added as an afterthought that the messengers should add the words: “here he is also behind us,” as a polite way of explaining that the gift was indeed something preparatory to Yaakov’s personal arrival, designed to ensure that Esau would grant him an audience. Yaakov’s entire behaviour reflects Proverbs 16,14: ואיש חכם יכפרנה, “a wise man can appease it.” (the king’s anger)

In Biblical Hebrew, the Day of Atonement is called “Yom Ha-kippurim”; colloquially, we call it “Yom Kippur.” The root of “kippurim,” K-P-R, has many meanings, all of which are relevant to Yom Kippur. First, “kapara” can indicate covering. This was the function of the kaporet, the lid that covered the ark in the Temple; likewise, kapara covers up sins. A second meaning of “kapara” is an exchange or ransom (kofer). Sin, which originates in impure forces, is “exchanged” and returned to its place via the goat of Azazel. Third, “kapara” can mean cleansing or wiping clean. Atonement wipes us clean of the foulness of sin. Fourth, “kapara” can indicate neutralization or renouncement. As Yaakov says, “I will neutralize (akhapra) [Esav’s anger]” (Bereishit 32:21); Yaakov sought to counter Esav’s wrath with gifts (Rashi ad loc.). Fifth, “kapara” indicates appeasement. Neutralizing a sin can appease an injured party or heavenly accuser. (See Rashi, Mishlei 16:14.) Finally, “kapara” can connote fragrance, as one might understand the phrase “eshkol ha-kofer” (Shir Ha-shirim 1:14) to mean “a spray of fragrant blooms.” So too, repentance out of love transforms unknowing sins into merits, releasing a pleasant scent.

This did not satisfy the moon, since it originally possessed a superior quality and had lost it. Therefore, God said that kaparah, translated as “an atonement offering,” should be brought for Him. Here, however, the intent of the term kaparah is not “atonement for sin,” i.e., that a person becomes aware that he has sinned, feels regret, and brings an offering so that the one against whom he has sinned will forgive him. All of this is not appropriate when speaking about God. In this context, the term kaparah means to wash away and remove, as Rashi explains in his commentary to the verse, (Bereishis 32:21.) אולי אכפרה פניו “Perhaps I will cause his mien to change.” Moreover, even the fundamental meaning of the term chatas, “sin,” is “lack,” as in the verses, ( I Melachim 1:21.) אני ובני שלמה חטאים, “I and Shlomoh my son will be lacking,” and אנכי אחטנה, “I would compensate for the lack.” (Bereishis 31:39.) Similarly, a sin-offering is called a chatas because of the deficiency created, for every sin is due to a lack. On this basis, the passage can be understood as stating that God asked that a kaparah – i.e., a cleansing and a removal of the complaints – be brought to appease the moon because of the lack brought about by its diminishment.

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

This is why he instructed Israel to offer a male goat as a sin offering each New Moon in compensation for having reduced the moon's size (i.e. Israel's size in this world). The Rekanati, in his commentary on Exodus 12,2, explains at length that the function of this sin-offering on the New Moon is very similar to the function of the scapegoat which is tendered to Azzazel on the Day of Atonement. Allegorically speaking, the reduction in size symbolizes the diminution of the forces of holiness due to Adam's sin. This results in the powers we call חיצוניות experiencing an uplift, increased strength. By sacrificing the male goat on the New Moon as a sin-offering to G–d we are symbolically sacrificing the קליפה, the symbol of negative influences which in turn undermines the influence of this קליפה. By doing this we re-convert some of the forces that though they originated in a holy domain had become active as negative forces. Such a positive act results in atonement. Rashi describing Genesis 32,2,1 explains Jacob's motive in sending gifts to Esau with the words: אכפרה פניו, to mean קנוח, "wiping clean." Atonement then is a way of "wiping the slate clean." Sin is considered to be a stain on our soul or character. Atonement is the removal of the stain in question. We follow this procedure every month whenever the moon renews itself. This process will continue until the קליפה has been reduced so much that the moon can regain its former size and its light equals that of the sun. At such a time, when the world will be filled with knowledge of G–d, the physical part of our bodies as well as matter in the universe will be imbued with sanctity similar to that intangible part of man, his soul.

וכפר, “and make expiation;” the word is used as one indicating pacification, appeasement. Compare Genesis 32,21, when Yaakov sends costly gifts to his brother Esau in order to make him forget that he had once taken his blessing The word by which he described this was אכפרה פניו, “I wish to appease him.”

One classic example in the Torah is Jacob’s conduct towards Esau when they meet again after more than twenty years, during which time Jacob had been away in the home of Laban. He knew that Esau felt wronged by him and had declared his intention to take revenge after their father Isaac died. That is why Jacob fled in the first place. When they meet again, Jacob does not mention the earlier incident. But he does attempt to appease (Note that the word Jacob uses to himself (Gen. 32:21) comes from the verb k-p-r which will later be used in Leviticus to mean atonement, and is the source of the phrase Yom Kippur. It means literally to “cover over.” It is what Noah does when he covers the ark with pitch (Gen. 6:14). It also means a ransom (Num. 35:32) such as might be paid to compensate a family for the murder of one of its members, a payment forbidden in Jewish law.) Esau by sending him an enormous gift of livestock, and by abasing himself, bowing down to him seven times, and calling him “my lord,” and himself “your servant” (Gen. 32). For his part, Esau does not mention the earlier episode, whether because he had forgotten it, or it no longer rankled with him, or because he was mollified by Jacob’s self-abasement. This was not remorse and forgiveness, but submission and appeasement.

וכפר עליו הכהן....ונסלח לו, “and the Priest will provide him atonement....and it shall be forgiven him.” Forgiveness will originate in heaven as the guilt will disappear together with the burning up of the sacrifice. The meaning of וכפר as making atonement occurs for the first time when Yaakov brought gifts (similar to sacrifices) to his brother Esau hoping that he would forgive him (ואכפרה פניו) for obtaining the birthright by trickery (Genesis 32,21). There is a difference between what is described as כפרה “atonement,” and סליחה, “forgiveness.” The latter means that the guilt has been totally forgiven, is now “non-existent” whereas the former is merely concerned with culpability for the sin committed. It is not within the capacity of human beings to grant forgiveness; only G’d Himself can wipe the slate clean completely. This is why David writes in Psalms 130,4: “forgiveness rests with You.” The High Priest, while initiating the process of forgiveness, cannot complete it, only G’d can. When someone was guilty of שבועת בטוי, (verse 4) “a false oath,” there is atonement only. The Torah does not add the words that “it will be forgiven him.” [Swearing a false oath is hardly an unintentional sin qualifying for total forgiveness. Ed.]

IS IT NOT THUS, IF THOU MENDEST ‘SE’EITH’. In the opinion of the commentators, (Reference is here to R’dak. So also in Onkelos.) this means there is a “lifting” or forgiveness of your sin. And in the opinion of Rabbi Abraham ibn Ezra it means a “lifting” of your face in contrast to [the question G-d asked of Cain]: Why is thy face fallen? (Verse 6.) For he who is ashamed presses his face downward. Similarly, it is said, And the light of my countenance they cast not down, (Job 29:24.) whereas one who honors him is as if he raises his face upward. This is the sense of the verses: Perhaps he will lift my face; (Genesis 32:21. Meaning, perhaps he will accept me.) Do not lift the face of the poor. (Leviticus 19:15. Meaning, do not respect the person of the poor in judgment, but judge in righteousness.) In my opinion the verse means: “If you will mend your ways you will have your rightful superiority in se’eith (dignity) over your brother since you are the firstborn.” And this is the meaning of [G-d’s question to him]: Why art thou wroth? (Verse 6.) For by virtue of his feeling ashamed before his brother, his face fell, and because of his jealousy of him he killed him, and now the Eternal told him: Why art thou wroth regarding your brother, and why is thy face fallen on account of him? Is it not thus! If thou mendest, you will have superiority in dignity over your brother, and if thou dost not mend, evil will come upon you not only because of him [your brother], for at the door of your house your sin lurks causing you to stumble in all your endeavors.

AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male, (Above, Chapter 1, Verses 3 and 10.) whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female, (Further, 4:28. This applies only to the sin-offering of an ordinary individual. See further on in the text for the sin-offering of the prince (4:23).) is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”); (Isaiah 44:28.) ‘avanim sh’leimoth’ (whole stones). (Deuteronomy 27:6. Since the peace-offering is brought in order to bring peace into the world, it performs the function of harmonizing all attributes, such as justice and mercy. Hence it may be brought from the male or female (Ricanti). See my Hebrew commentary, p. 19; also Note 240 further.) The sin-offering is in order to appease Him with the present that goeth before (Genesis 32:21.) Him. I have already written on this matter. (Ibid., 46:1 (Vol. I, p. 542): “Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him …”. See also ibid., 32:21 (pp. 402-403).) The guilt-offering must be a male, (Further, Chapter 5, Verses 15 and 25.) because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it, (Ecclesiastes 12:7.) but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering. (Hence just like the burnt-offering is a male [for the reason explained above], so is the guilt-offering.) The sin-offering of the prince is a he-goat, (Further, 4:23; although the sin-offering of a common person is a female, as explained above.) because the prince is the sovereign unto whom judgment [rightfully] belongs, (See Ezekiel 21:32.) and he fights the battles of G-d and lives by his sword; (See Genesis 27:40.) therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation]. (Numbers 15:24.)

וכפר is an expression denoting appeasing and calming, as e.g. (Genesis 32:21) אכפרה פניו which is rendered in the Targum by “I will appease his anger” (cf. Rashi on that verse).

And your treaty with death shall be nullified The treaty about which you said, “We have made a treaty with death,” shall be nullified. Every expression of כַּפָּרָה, atonement, is really an expression of wiping or removing something. Compare (Gen. 32:21): “I shall appease (אֲכַפְּרָה) his anger,” (lit., I will wipe away his anger.)

You should also say, See, your servant Yaakov is [coming] behind us. For he said, I will appease him [quieten his anger] with the present that goes before me, and afterwards I will see his face, perhaps he will forgive me.

and say, And, behold, thy servant Jakob also cometh after us. For he said, I will make his countenance friendly by the gift which goeth before me, and afterward will see his face: peradventure he may accept me.

והוא לן בלילה ההוא במחנה, “and he (Yaakov) spent that night in the camp.” This is a reference to what we have read in verse14: וילן שם בלילה ההוא, “he spent the night there.” It has been repeated, as the gift that Yaakov sent to Esau has been reported in the meantime in detail.

ותעבור המנחה על פניו, the words על פניו are equivalent to לפניו, “ahead of him, past him.” We encounter this expression in Samuel II 15,18 עוברים על פני המלך, “marching past the king.” According to Bereshit Rabbah 76,8 the words על פניו mean “under pressure.” In other words, the entire stratagem reflected Yaakov’s dire straits at the time.

והא לן בלילה ההוא במחנה. He spent the night with the people of his encampment as he was not walking behind the herds he had sent ahead.

AND HE HIMSELF LODGED THAT NIGHT IN THE CAMP. Scripture states that he did not enter his tent that night but lodged in the camp together with his servants and the shepherds of the flocks, set in array, as a man for war, (Jeremiah 6:23.) lest his brother come at night and attack him.

The Midrash connects the word פניו in על פניו with פנים anger — he (Jacob) was also in an angry mood that it should be necessary for him to do all this (Genesis Rabbah 76:8).

ותעבור המנחה על פניו, Yaakov rehearsed the proceedings in order to satisfy himself that it would accomplish to give the impression he had meant for it to convey.

He was also angry that he had to resort to all this. [Rashi knows this] because it is written על פניו — similar to על אפו (in his anger) — instead of לפניו. (Gur Aryeh)

He, Jacob, arose during that night, after sending off the gifts, and he personally took his two wives, his two maidservants, and his eleven children, and crossed the ford of the Yabok. 1 The exact location of the ford is unknown, but there is still a stream called Yabok in central present-day Jordan, nowadays also called the Zarqa River. The river, which is not deep, can be crossed by foot.

והוא לן בלילה ההוא במחנה, “whereas he himself spent that night in the camp.” He did not enter his tent but spent the night in the company of the shepherds, in order not to become the victim of a surprise attack by his brother.

“He remained in camp that night” [32:22]. He spent the night among his people and not in his tent, since Jacob wanted to wage war with Esau if he would come at night. (Ramban, Genesis, 32:22.)

Onkelos, in translating this verse, adopts the same method which he applies to the explanation of similar passages, viz., every expression implying corporeality or corporal properties, when referring to God, he explains by assuming an ellipsis of a nomen regens before “God,” thus connecting the expression (of corporeality) with another word which is supplied, and which governs the genitive “God”: e.g., “And behold the Lord stood upon it” (Gen. 28:13), he explains, “The glory of the Lord stood arrayed above it.” Again, “The Lord watch between me and thee” (Gen. 31:49), he paraphrases, “The word of the Lord shall watch.” This is his ordinary method in explaining Scripture. He applies it also to Exod. 34:6, which he paraphrases, “The Lord caused his Presence to pass before his face and called.” According to this rendering the thing which passed was unquestionably some physical object, the pronoun “his” refers to Moses, and the phrase ‘al panav is identical with lefanav, “before him.” Comp. “So went the present over before him” (‘al panav) (Gen. 32:22). This is likewise an appropriate and satisfactory explanation: and I can adduce still further support for the opinion of Onkelos from the words “while my glory passeth by” (ba-‘abor) (Exod. 33:22), which expressly state that the passing object was something ascribed to God, not God Himself: and of this Divine glory it is also said, “until I pass by,” and “And the Lord passed by before him.”

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’ (If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.) He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’ (Jacob prepared his messengers for all contingencies.) “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness. (But if he is no longer in his greatness, approach him differently.) “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24). (This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.) “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift. (So he would see the variety and the number of each of the species.) Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’ (Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.) “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed. (The word panav is found in the context of distress. See I Samuel 1:18.)

Another interpretation (of Gen. 32:8 [7]): AND JACOB WAS < GREATLY > AFRAID. Our masters have said: His body became like wax. (See Gen. R. 44:3; 65:19.) Moreover, the Holy Spirit cries out (in Prov. 24:10): IF YOU ARE INDOLENT IN THE DAY OF DISTRESS (TsRH), YOUR STRENGTH IS WANTING (TsR). At that time the Holy One said to him (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I HELP YOU…. I STRENGTHEN YOU through Michael; I HELP YOU through Gabriel. (Ibid., cont.:) AND I ALSO UPHOLD YOU THROUGH MY VICTORIOUS RIGHT HAND. (Gen. 28:15:) SEE, I AM WITH YOU. At that time (according to Gen. 32:8 [7]) HE DIVIDED THE PEOPLE WHO WERE WITH HIM. What did he do? He armed them within and clothed them with linen without. He prepared himself in three things: in prayer, with a gift, (Gk.: doron.) and for war. Where is it shown < that he prepared himself > with a gift? (In Gen. 32:22 [21]:) AND SO THE GIFT (MNHH) PASSED ON BEFORE HIM…. Where is it shown < that he prepared himself > for war? (In Gen. 32:9 [8]:) IF ESAU SHOULD COME < TO ONE CAMP (MHNH) AND DESTROY IT >…. Where is it shown < that he prepared himself > in prayer? (In Gen. 32:10 [9]:) THEN JACOB SAID: O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC…. What is written after that (in vss. 11-12 [10-111])? I AM UNWORTHY OF ALL THE KINDNESSES AND ALL THE FIDELITY…. PLEASE DELIVER ME FROM THE HAND OF MY BROTHER, FROM THE HAND OF ESAU. The Holy One said to him: You have called to me. By your life, I will save you, according to what is stated (in Ps. 89:27 [26]): HE SHALL CRY TO ME, YOU ARE MY FATHER, MY GOD, AND THE ROCK OF MY SALVATION.

In order to make it quite clear to Moses that these latter insights had been denied him, the Torah writes (34,6) that ויעבור ה' על פניו. In this instance the meaning of the word ויעבור is equivalent to Samuel I 20,36 והוא ירה החצי להעבירו, “he shot the arrows past him (compare Moreh Nevuchim 1,21). It means that someone has failed to achieve a certain objective and reached a different objective instead. In other words, G’d deliberately deflected Moses’ request and channeled it into something else. The words על פניו in 34,6 are a substitute for the name of the Lord. The message of the whole verse is that the Lord, the Creator, withheld from Moses the type (the ability to foresee) of Divine supervision accorded to the beings which are described as על פני. The fact that Moses had requested to be granted these types of insights becomes clear from the response of G’d rather than from the words הראני נא את כבודך which Moses used in 33,19. Instead of complying with Moses’ request, G’d responded by revealing to Him the thirteen attributes, i.e. G’d fulfilled his request הודיעני נא את דרכיך, “please make me familiar with Your attributes.” According to Onkelos who translates the words ויעבור ה' על פניו in 34,6 as ואעבר ה' שכנתיה, G’d’s Shechinah passed in front of Moses, something also known as כבוד נברא. When G’d spoke of והיה בעבור כבודי in 33,22, this lends strong support to Onkelos’ interpretation. In that event the wordsעל פניו in 34,6 refer to Moses. The meaning of על פניו would be the same as לפניו, “in front of him.” We have similar construction of the expression על פניו in Genesis 32,22 ותעבור המנחה על פניו, “the gift passed before him.” Another way of explaining the words ויעבור ה' על פניו is that the voice of the Lord passed in front of Moses. It is not unusual to find the ,עבר or העברה in connection with a voice or with a sound. We find an example of this in Exodus 36,6 ויעבירו קול במחנה, “they made a voice (command) traverse the camp.” The word ויקרא in 34,8 refers to that voice which called out. The repetition of the word השם is similar to the repetition of the word אברהם אברהם in Genesis 22,11 or the word משה משה in Exodus 3,4. This, at any rate, is the opinion of Maimonides in his Moreh Nevuchim 1,21.

FOR ASK NOW OF THE DAYS PAST. He states “G-d will not forgive you, nor will He be long-suffering with you for idolatry and corruption with graven images and all forms of likenesses, for He has done with you what He has never done with any nation. He has made you hear the voice of G-d speaking out of the midst of the fire (Verse 33.) so that His fear may be before you (Exodus 20:17.) and that you declare His Unity and not corrupt yourselves. He has taken you to Him a nation from the midst of another nation, by trials, by signs and by wonders (Verse 34.) so that you should not worship anything beside Him. Thus you have been shown all this with your eyes that thou mightest know that the Eternal, He is G-d, (Verse 35.) that He is One, and His Name One, (Zechariah 14:9.) and there is none else beside Him. (Verse 35.) For out of heaven He made thee to hear His voice (Verse 36.) to teach you the discipline of wisdom; (Proverbs 1:3.) and upon the earth He made thee to see His great fire (Verse 36.) burning unto the heart of heaven, (Above, Verse 11.) and all His words thou didst hear out of the midst of the fire. (Verse 36.) And He brought thee out ‘b’phanav’ (with His presence), (Verse 37.) similar to ‘al panav’ (before His presence), with His great power which is in His presence. And since the Great Name is G-d in heaven above and upon the earth beneath, and there is none else (Verse 39.) you shall keep His commandments and His statutes so that it may be well with thee (Verse 40.) in heaven above, and that thou mayest prolong thy days (Verse 40.) upon the earth beneath.”

AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee; (Job 1:11.) Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face). (Ibid., 6:28.) He thus admonishes here: “Do not make unto yourselves other gods, for they are before My face, as I look and gaze at all times and in all places at those who make them.” A thing which is done in the face of a person when he is aware thereof is called al panav (before his face). Thus: So the present passed over ‘al panav’ (before him). (Genesis 32:22.) So also: And Nadab and Abihu died… and Eleazar and Ithamar ministered in the priest’s office ‘al p’nei’ (in the presence of) Aaron their father, (Numbers 3:4.) meaning that Aaron their father saw it and was aware thereof. In the Book of Chronicles it is written: And Nadab and Abihu died ‘liphnei’ (before) their father, and had no children. (I Chronicles 24:2. Since in the above verse (Numbers 3:4), it says that Nadab and Abihu died before the Eternal, Ramban therefore also quotes the verse from Chronicles, where it is stated that they died before their father. Hence the significance of the statement that he saw the remaining two sons performing the Divine Service in his presence.) Thus the purport of the verse here is: “Do not make other gods unto yourselves, for I am present with you always and see you in private and in public.” By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of panim (face) from that which we have written (Above, 19:20.) that Scripture warned concerning the Revelation: (See above, Note 17.) ‘Panim b’phanim’ (face to face) did the Eternal speak with you. (Deuteronomy 5:4.) And you will know the secret of the word acheirim (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it. (Onkelos translated al panai as bar mini (outside of Me). Thus the sense of the verse is as follows: “Do not worship elohim acheirim, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above.) It is this which is said, Ye shall not make with Me. (Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.”) “For I the Eternal thy G-d am a jealous G-d, (Verse 5.) i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il, (Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d).) the Mighty One, (See Ramban on Genesis 17:1 (Vol. I, pp. 214-215).) Who has the power in My hand; (See ibid., 31:29.) and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.” (See Isaiah 42:8.) Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim (Guide of the Perplexed, I, 36.) that in the entire Torah and in all the books of the Prophets, you will not find the term burning anger, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: And the anger of the Eternal was kindled against Moses; (Exodus 4:14.) And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed! (Numbers 12:9.) And it is further written, My wrath is kindled against thee [i.e., Eliphaz the Temanite] and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has. (Job 42:7.) However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta: (Mechilta on Verse 5 here.) “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.” In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above. (Above, 19:4.) Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven. (See Deuteronomy 4:19.) At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences, (“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels.) because it is known that some of them have rulership over the peoples, something like it is written, the prince of the kingdom of Greece, (Daniel 10:20.) the prince of the kingdom of Persia. (Ibid., Verse 13.) They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as other gods, the gods of the peoples, (Deuteronomy 6:14.) for angels are called elohim, as it is said, He is G-d of gods; (Ibid., 10:17.) Bow down to Him, all ye gods; (Psalms 97:7.) For the Eternal is greater than all gods. (Above, 18:11.) They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say, (Menachoth 110a.) [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed. (Further, 22:19.) It thus mentioned them by the name with which they were known. The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land, (See Job 38:33.) and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, or the sun, or the moon, or any of the host of heaven, etc. (Deuteronomy 17:3.) And it is further written, And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed, (Jeremiah 8:2.) and as it is said in the Torah with reference to the prohibition of idolatry: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven. (See Deuteronomy 4:19.) That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, Asheirim and the sun-images. (Isaiah 27:9.) They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion, (See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…”) when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name (Genesis 11:4.) and not be scattered, as I have hinted in its place. (See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…”) Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come. Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god], (Shemoth Rabbah 9:7.) and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High, (Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid., Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon.) and of Hiram (Ezekiel 28:2.) and his companions (Such as Nimrod. See Chullin 89a.) who made themselves gods. They were wicked, but they were not absolute fools. The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help. (In Seder Acharei Moth (Leviticus 17:6).) Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis. (Berachoth 6a. See my Hebrew commentary, p. 393.) It is with reference to this [third kind of idolatry] that Scripture says, They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not. (Deuteronomy 32:17.) Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called eloha. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod (Genesis 10:9. See Ramban there (Vol. I, p. 147).) did not dread them at all. Of this [kind of idolatry] Scripture warns, And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray. (Leviticus 17:7.) Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only. (Further, 22:19.) It is for this reason that He first admonished, Thou shalt have no other gods ‘al panai’ (before My face), which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of al panai, whose secret I have alluded to. Then He further admonished against graven images and any manner of likeness of any thing that is in heaven above, (Verse 4.) which also alludes to mental images of spiritual phenomena, something like it is written, It stood still, but I could not discern the appearance thereof; a form was before mine eyes. (Job 4:16.) And so have the Rabbis said: (Rosh Hashanah 24b.) “That is in heaven. This includes the sun, moon, stars, and constellations. Above. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences (“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels.) which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d. (Further, 32:1.)

והיה המחנה הנשאר לפליטה THEN THE REMAINING CAMP MAY ESCAPE in spite of him, for I will fight against him He prepared himself for three things: to give him a present — as it states (Genesis 32:22) “So, the present passed before him”; for prayer — as it states (Genesis 32:10), “And he said, ‘O God of my father Abraham”; for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6).

The present passed on ahead of him, but he spent the night in the camp.

And the present passed over before him, and he abode that night in the camp.

ויקם בלילה, “he arose during that night;” he intended to flee via a different route. (Rash’bam)

ויקם בלילה, “he arose during that night;” he intended to flee via a different route. (Rash’bam) ויקם בלילה הוא, “a truncated phrase, which if grammatically correct should have been: ויקם הוא בלילה, “he arose during the night.” ויקח את שתי נשיו ואת שתי שפחותיו ואת אחד עשר ילדיו, “he took hold of his two wives, his two servant maids and his eleven children;” the wives are mentioned before the children, i.e. he transported them across the river first; he transported the wives across the river first, as he was more concerned with the children than with his wives; if Esau by chance should already have reached the far side of the river and was bent on killing him and his family, he would meet his wives first. At the time when Lavan had chased Yaakov, (from behind), Yaakov had positioned his wives, Lavan’s daughters behind him, so that Lavan would meet up with his daughters first.

ויקם בלילה הוא, “a truncated phrase, which if grammatically correct should have been: ויקם הוא בלילה, “he arose during the night.” ויקח את שתי נשיו ואת שתי שפחותיו ואת אחד עשר ילדיו, “he took hold of his two wives, his two servant maids and his eleven children;” the wives are mentioned before the children, i.e. he transported them across the river first; he transported the wives across the river first, as he was more concerned with the children than with his wives; if Esau by chance should already have reached the far side of the river and was bent on killing him and his family, he would meet his wives first. At the time when Lavan had chased Yaakov, (from behind), Yaakov had positioned his wives, Lavan’s daughters behind him, so that Lavan would meet up with his daughters first.

יבק, “the name of the river.” There are some commentators who claim that this is an alternate name for the river Jordan. They arrive at this conclusion by quoting Yaakov as saying to G-d in verse 11: “I have crossed the river Jordan the first time equipped only with my walking stick, and by now I have become two camps.” Here the river has been called: Yabbok.

AND PASSED OVER THE FORD OF THE JABBOK. Jacob passed over first. (Scripture reads: And he rose up that night and took his two wives, and his two handmaids, and his eleven children, and (he) passed over the ford Jabbok (v. 23). And he took them, and sent them over the stream (v. 24). This is difficult to understand. Why interrupt the sequence of the narrative with and (he) passed over the ford Jabbok? Furthermore, if Jacob passed over the ford by himself, how could he take his wives and children over? Hence I.E. interprets that Scripture tells us that Jacob took his wives and children over but prior to this he had gone over himself (to see if it was safe for the others to pass-Nachmanides). Scripture then resumes the narrative by relating, And he took them and sent them over the stream, and sent over that which he had (Cherez).) He then returned and took his wives and children and brought them over the ford. Thus the meaning of and passed over is and he had already passed over. He then went back for a final look to see if anything was forgotten. (After taking his family across the river Jacob went back for a final look. Hence he was left alone.)

ויעבר את מעבר היבוק , “he crossed the ford of the Yabok.” He wanted to test if the river bed would rise for him (according to Nachmanides) and would enable him to cross on foot. Once he saw that the water level was shallow enough — ויקחם ויעבירם את הנחל, “he took them and brought them across the river.” He then retraced his steps and — ויעבר את אשר לו, “and he brought his belongings across.” He commanded his servants to do this. As a result he himself was the last one left on the wrong side of the river.

ויקם בלילה הוא, the letter ה before the word הוא, indicating which night the verse speaks about, is missing here. The reason is that it was not a different night, but that Yaakov got up during the night already mentioned after having slept only briefly.

ויקח, he made them ready at the banks of the river to cross, while he himself crossed to test the depth of the water. This is the meaning of the words: ויעבר את מעבר יבוק, he brought them across the fording in the river Yabbok. Most rivers have points at which they are shallow, allowing people and animals to cross on foot. These locations are generally well known.

ואת אחד עשר ילדיו, Dinah was included in the words “and his two wives,” as she was always close to Leah, her mother. Bereshit Rabbah 76,9 raises the question of where Dinah was in all this, and answers that Yaakov had put her into a box that he had locked. His concern had been that if Esau would see her he would take her by force. Rabbi Hunna, quoting Rabbi Abba Cohen son of Bar Delah, said that G’d reacted to this by quoting Job 6,14 למס מרעהו חסר, that he had thereby withheld an opportunity from Esau to become a penitent sinner. Moreover, if Esau had indeed married Dinah she would not have been raped by Shechem. Because Yaakov did not want her to become married to a circumcised person she wound up sleeping with an uncircumcised one. (compare 34,1)

AND HE TOOK HIS TWO WIVES, AND HIS TWO HANDMAIDS. There is no significance to being mentioned earlier or later in this verse with respect to rescue work. [Hence even though his wives are mentioned here first, from which you might infer that they appeared before Esau first, Scripture later states — 33:6 — that the handmaids came first.] Instead, Scripture states that he gathered his wives and handmaids and children at the edge of the brook, and he alone traversed the ford of the Jabbok to see if the waters were high, and then he returned and took them all with him at one time and made them pass the brook, (Verse 24 here.) and after that he made pass that which was his, (Verse 24 here.) namely, his camp and his belongings.

ויקם בלילה ההוא , he crossed the river at night because he intended to change direction to avoid a meeting with Esau. We find that David did something similar when he was fleeing from his son Avshalom at the same location of Machanyim as reported in Samuel II 17,21-24. At that time, coming from the direction of Jerusalem, David crossed the river Jordan, a more formidable river than the Yabbok, a mere tributary of the Jordan which could be crossed relatively easily. [flight by crossing a river, eliminating footprints and wading along the bank before crossing to the other side slows down the pursuers who first have to find in which direction the fugitive continued. Ed.].

ואת אחד עשר ילדיו AND HIS ELEVEN CHILDREN — But where was Dinah? He placed her in a chest and locked her in so that Esau should not set his fancy upon her (desire to marry her). On this account Jacob was punished — because he had kept her away from his brother for she might have led him back to the right path; she therefore fell into the power of Shechem (Genesis Rabbah 76:9).

יבק JABBOK — the name of the river.

ויקם. Er hatte erst die Absicht, über Nacht diesseits des Jabbok zu bleiben. Allein die Unruhe gönnte ihm keine Rast.

Where was Deenah? You might ask: How does Rashi know this? Perhaps Deenah was among the eleven, and one of the sons was missing. The answer is: It is written in v. 43:29, “Hashem be gracious to you, my son.” Yoseif said this to Binyamin. And, as Rashi explains, Yoseif blessed him so because for the other brothers it had already been said (v. 33:5), “The children whom Hashem has graciously granted your servant”. [Yaakov said this to Eisov when they met.] Since Binyomin was not yet born at that time, Yoseif blessed him now with grace. This clearly shows that “his eleven children” were the eleven sons, without Deenah. For otherwise, the question stands: why did Yoseif bless only Binyomin with grace, and not the other son who was missing at the time [that Yaakov met Eisov]?

So that Eisov could not set eyes on her... I.e., for this reason we must say that it was Deenah who was missing, and that Yaakov placed her in a box because of Eisov. For otherwise, why was Yaakov punished through Deenah [i.e., the episode with Shechem]? Perforce, he was punished because he feared Eisov, and Yaakov therefore put her in a box. And this answers the question in the previous entry.

Yaakov was thus punished... You might ask: It is written in v. 35:1, “Arise, go up to Beis Eil,” on which Rashi explains, “Because you lingered on your journey you have been punished and this trouble of your daughter has come to you.” [Does this not imply that Yaakov was not punished for withholding Deenah?] The answer is: Each of thee matters caused [Yaakov’s punishment].

He took them, and brought them over the stream, and brought over that which he had in order to meet Esau south of the Yabok River. Obviously, Jacob did not cross the river with all his wives, children of different ages, and his belongings all at once. Instead, he made the crossing several times.

ויקח את שתי נשיו ואת שתי שפחותיו, “he took his two wives and his two maid servants, etc.” Nachmanides comments that we must remember that the Torah is not obliged to report events in chronological order, and that therefore the order in which the people in this verse are mentioned is not indicative of any order of priorities. The Torah simply mentions the steps taken to save the lives of these people by transporting them across the river. He himself remained on what was considered the exposed bank of that river. Yaakov’s crossing the fording of the river was designed to establish whether the water level was low enough to cross that fording safely without danger of drowning. After having satisfied himself on that score, he made all his people and livestock cross the river.

“He took his two wives, his two maid servants and his eleven children” [32:23]. Hizkuni writes here. Why did he place the wives in front and then the children? The explanation is that he thought to himself, if Esau approaches to kill, it is better the wives than the children. However, when Jacob was running away from Laban he placed the children in front and then the wives, since Jacob thought that Laban is coming from behind toward me. It is better that Laban encounter his daughters first. (Hizkuni, Genesis, 32:23.) So writes Hizkuni. However, Rabbi Isserl gives a different explanation. He says that the wives were in front, because the waters were split. The children did not want to go through the water first. They were afraid, as we find by the sea. Israel did not want to go into the sea until they were similarly split, until Nachshon ben Aminadav came and started to go first, and the Holy One gave him a good reward. (Be’ure Maharai, Genesis, 32:23.) So writes Rabbi Isserl.

“And his eleven children” [32:23]. He took eleven children. Rashi asks a question here. The verse only mentions eleven children. Here he certainly means the eleven sons, and where was Dinah? The explanation is that Jacob had locked Dinah in a box so that Esau should not see her and want to take her as a wife. Therefore, the Holy One punished Jacob that he did not give her as a wife to Esau. Perhaps Dinah might have made Esau pious. Therefore, because of Jacob’s sin, Dinah fell into the hands of Shechem. (Rashi, Genesis, 32:23.)

“He crossed the ford of Jabbok” [32:23]. Jacob tested the water first and afterwards he took his household across the water. (Ramban, Genesis, 32:23.)

You ‎were a contemporary of Jacob,4 who wrestled with Laban, Esau, and the angel at the stream ‎of ‎Yabok ‎‎(Genesis 32:23–32). Did you help Jacob with advice? Who was Jacob? A poor shepherd. ‎And ‎you? You ‎were rich and a man of influence. Had you related to Jacob with appropriate ‎sympathy ‎and with ‎steadfast loving kindness, he would not have had to pass through such a ‎multitude ‎of ‎tribulations.‎

“He arose during that night and he took his two wives, and his two maidservants, and his eleven children, and crossed the ford of the Yabok” (Genesis 32:23). “He arose during that night and he took his two wives, and his two maidservants…” – but where was Dina? He placed her in a chest and locked it with her in it. He said: ‘This wicked one has a covetous eye; [I do this] so he will not direct his eyes, see her, and take her from me.’ Rav Huna said in the name of Rabbi Abba HaKohen Bardela: The Holy One blessed be He said to him: ‘“For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your neighbor, you withheld kindness from your brother. (Jacob should have allowed his brother to marry Dina.) Had she married the man, she would not have engaged in licentiousness. You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion.’ That is what is written: “Dina daughter of Leah…went out” (Genesis 34:1). “He took them, and crossed them over the stream, and brought over that which he had” (Genesis 32:24). “He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge, taking from here and placing it here.

The numerical values of the names משה, and the name עקיבא, when we ignore the zeros, i.e use the system of מספר קטן, are identical. We would write it thus: משה=300+40+5=12. עקיבא=70+100+10+2+1=12. When you use the regular system of arriving at numerical values, you will, of course, find that the name משה=345, adds up to more than the name עקיבא=183.

Continuing the allegory, Jacob, "concealed" the letter ע in his name when he crossed the river יבק, (which is יעקב minus the letter ע), as reported in 32, 23: ויעבר את מעבר יבק. The Kabbalists say that the remaining letters of his name, i.e. י-ב-ק stand for יעננו ביום קראנו, "May He respond to us on the day we call upon Him." The letter ע is "swallowed up," concealed in the word יעננו. Since the letter ע, when following the letter י, is practically not heard, it supplements the word יבק as if the former had been spelled יעקב. The expression יעננו ביום קראנו can then be perceived as a call by Jacob. I have elaborated elsewhere on the numerical value of the word ויעבור being equivalent to the Ineffable Four-Lettered Name being spelled in words i.e. 72 + 216, both permutations of the name of G–d.

וישכב עמה בלילה הוא, “he slept with her on that night.” [In order to be grammatically correct, the Torah should have written: בלילה ההוא. Our author points out that this is not a scribe’s error, but that we have a similar formulation in Genesis 32,23: ויקם לילה הוא, “he got up during that night,” where we also would have expected to find: בלילה ההוא. [Perhaps the missing letter is to indicate that in both instances Yaakov made the decision hastily. Ed.]

ועיניכם אל תחוס על כליכם, “and do not concern yourselves with your chattels;” Joseph knew that his father had been reluctant to abandon any chattels, from the time he crossed the river Yabok at night to retrieve anything he had left behind. (Genesis 32,23-25) Attributed to Rabbi Yaakov.

עד יבוק עד בני עמון, as far as Yabok (a river) as we know from Genesis 32,23) Sichon had conquered these parts of what was formerly a much larger land of Moav. The river had acted as a boundary.

THAT WILT SWEEP AWAY. Tispeh (thou wilt sweep away) is a transitive verb. It means is thou wilt destroy (or finish). Aspeh (finish) in I will finish (aspeh) evils upon them (Deut. 32:23) is similar. (I will spend (finish) all evil upon them. That is, there will be no further evil left to bring upon them. Cf. I.E. on Deut. 32:23 (translated according to I.E.).) Both words (tispeh and aspeh) mean the same thing even though they belong to different conjugations. (Tispeh is a kal, aspeh a hifil.)

According to the views of Rabbi Yehudah and Rabbi Shimon in Bereshit Rabbah 21,5 the words כאחד ממנו, “like one of Us” mean “like the Unique One in the world.” The word אחד in Deut 6,4 שמע ישראל ה' אלוקינו ה' אחד, means “the One, the Unique One.” The other Rabbis quoted in that Midrash believed that the word אחד in our verse refers to the archangel Gavriel seeing we have a verse in Ezekiel 9,2 where that angel is referred to as אחד. The full text there is ואיש אחד בתוכם לבוש בדים וקסת הספר במתניו, “and one man amongst them clothed in linen with a slate of the scribe at his hips, etc.” According to Shabbat 55 the man referred to in that verse is the archangel Gavriel. This is based on the emphasis of the verse in Ezekiel on that angel’s “clothing.” Bereshit Rabbah 21,8 understands this as something which is integral to that angel, not something peripheral such as when we describe a human being’s clothing. It is similar to a certain insect called קמצא, snail, whose clothing is an integral part of it. Similarly, Adam’s original clothing (the divine rays of light) were an integral part of him. It is well known that the meaning of the word אחד when spelled with the vowel segol is different from the same word when spelled with the vowel patach. The former is intransitive whereas the latter is transitive, i.e. it is always a genitive, a possessive form. An example of the latter is found in Daniel 10,13 אחד השרים הראשונים, “one of the foremost princes.” Daniel describes the angel Michael as one belonging to the hierarchy of the other angels. We have a similar verse in Genesis 32,23 where the Torah speaks about Yaakov taking his eleven children across the river Yabok. The wording is אחד עשר ילדיו. There are many other examples of the word when spelled with the vowel patach meaning that the “one-ness” of the word אחד is really only relative. In the verse in Ezekiel where the word אחד appears with the vowel segol, however, Rabbi Yehudah views this as justification to compare the angel Gavriel in some respects to the “Unique One of the world,” i.e. G-d. Rabbi Yehudah was of course aware that the Torah scrolls from which we read do not distinguish in the spelling of the word Echad and the word Achad, seeing that there are no vowels shown in the text. It is therefore possible to read our verse as “here man has become like echad of Us,” i.e. “like the Unique One amongst us,” instead of as achad of Us.” The other sages who understand the word “of us,” as referring to the angel Gavriel simply base themselves on the fact that the traditional reading of the verse has the word אחד read as achad, and not as echad. There could not therefore be an allusion here to G-d the Unique One. This still requires that these sages deal with the vocalisation of the verse in Ezekiel where even the angel Gavriel seems to be accorded a status of being “unique,” seeing the word אחד there is vocalised with the vowel segol. We must conclude that they saw in this wording only something metaphorical. They understood the word as symbolising the clothing of the snail we mentioned previously. Just as that clothing is integral to the creature, so, even though the angel Gavriel represents the punishing agency of G-d both when he went to destroy Sodom, as well as in the story in Ezekiel, he has attached to him least a smattering of the attribute of Mercy. This attribute is alluded to by mention of the white linen he is garbed in. The important lesson in all this is that the attribute of Justice even when predominant is always tempered by the attribute of Mercy.

AND THE ANGELS OF G-D MET HIM. Rashi comments: “The angels who minister in the Land of Israel came to meet him. And he called the name of that place Mahanaim: the plural form implies two camps, one consisting of the angels ministering outside of the Land of Israel who had accompanied him thus far, the other consisting of those ministering in the Land of Israel who had come forth to meet him.” But I wonder at this, for Jacob had not yet reached the Land of Israel and was still distant from there for he sent messengers to Esau from afar. And then it says there, And he passed over the ford of the Jabbok, (Further, 32:23.) which is the river Jabbok which is the border of the children of Ammon. (Deuteronomy 3:16.) This is to the southeast of the Land of Israel, and he still had to pass the boundary of the children of Ammon and Moab, and then the land of Edom, and his first entry into the Land was at Shechem, as it is said, And Jacob came in peace to the city of Shechem, which is in the land of Canaan. (Further 33:18. This poses a difficulty to Rashi’s interpretation of “Mahanaim.”) Instead, we must say this vision came to Jacob as he arrived in enemy territory in order to inform him that “they that are with him are more than they that are with them.” (See II Kings 6:16.) And the name of the place was called “Mahanaim” in the plural, for such is the way of Scripture with names. (For a single event or person, a plural name is given, as for example, “Mitzraim”.) It may be that “Mahanaim” refers to His camp and the camp of the higher beings, (In that case the plural in the word Mahanaim is naturally justified.) that is to say that His camp on earth is as the camp of the angels, all of them being camps of G-d, blessing Him and confessing His Unity, may His name be blessed forever. Vayishlach This section was written in order to inform us that the Holy One, blessed be He, delivered His servant, and He redeemed him from the hand of him that is stronger than he, (Jeremiah 31:11.) and he sent an angel (Numbers 20:16.) and saved him, and in order to further teach us that Jacob did not place his trust in his righteousness and that he strove for delivery with all his might. There is yet in this section a hint for future generations, for everything that happened to our father with his brother Esau will constantly occur to us with Esau’s children, and it is proper for us to adhere to the way of the righteous (See Job 17:9.) by preparing ourselves in the three things for which he prepared himself: for prayer, for giving him a present, and for rescue by methods of warfare, to flee and to be saved. Our Rabbis have already derived this hint from this section, as I shall mention.

Looking up, Jacob saw Esau coming, with a retinue (retinue See note at 32.7.) of four hundred. He divided the children (children Heb. yeladim, referring here only to Jacob’s sons (see 32.23) in anticipation of their becoming the progenitors of Israel’s tribes; and so through v. 14.) among Leah, Rachel, and the two maids,

He got up that night and took his two wives, his two handmaids [concubines], and his eleven children, and crossed over the ford of the Yabbok [River].

And he arose in the night and took his two wives, and his two concubines, and eleven children, and went over the ford Jubeka.

ויקחם ויעברם, after he had first crossed by himself to test the depth of the water he returned to the original bank and led his people and flocks across. Those who needed to be carried on his shoulders he carried, the ones old enough to cross by themselves he took by the hand and led them across. According to Bereshit Rabbah 76,9 quoting Rav Hunna, Yaakov made himself into a bridge taking hold of the children on one side and depositing them on the other side of the river.

ויעבר את אשר לו, after having transferred the children, wives, etc, he transferred his property, inert objects, the animals having swum across. After he had safely seen to it that everything had crossed he remained solitary on the far bank to check if anything had been left behind inadvertently. Our sages in Chulin 91 explain that the righteous who are so concerned with not laying claim to anything which is not absolutely theirs, are also careful not to waste any hard earned acquisitions, even if small. This is not a sign of being miserly.

את אשר לו [HE MADE PASS] THAT WHICH WAS HIS — the cattle and movables. He acted as a ferry-man taking them from one side and setting them down on the other.

ויעבר את אשר לו, he ordered all of them to precede him in crossing the river; we have a similar construction in Samuel II 18,23 ויעבור את הכושי, “he passed the Cushite.”

The cattle and movable property. He acted as a bridge... [How does Rashi know he acted as a bridge? The answer is:] Scripture writes [only once] that he “crossed over the ford of the Yabbok.” Otherwise [i.e., if he did not act as a bridge] Scripture should have written that he crossed back to where his wives were, before saying, “He took them....” [Perforce, he merely stretched his arms back over the river.] Another answer is: Rashi deduced this because it is written, “He took them and crossed them,” instead of simply saying, “He crossed them.” Perforce, he acted as a bridge.

Eventually, after the entire camp had crossed, Jacob remained alone on the riverbank; and a mysterious, unnamed man wrestled with him until dawn.

“He arose during that night and he took his two wives, and his two maidservants, and his eleven children, and crossed the ford of the Yabok” (Genesis 32:23). “He arose during that night and he took his two wives, and his two maidservants…” – but where was Dina? He placed her in a chest and locked it with her in it. He said: ‘This wicked one has a covetous eye; [I do this] so he will not direct his eyes, see her, and take her from me.’ Rav Huna said in the name of Rabbi Abba HaKohen Bardela: The Holy One blessed be He said to him: ‘“For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your neighbor, you withheld kindness from your brother. (Jacob should have allowed his brother to marry Dina.) Had she married the man, she would not have engaged in licentiousness. You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion.’ That is what is written: “Dina daughter of Leah…went out” (Genesis 34:1). “He took them, and crossed them over the stream, and brought over that which he had” (Genesis 32:24). “He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge, taking from here and placing it here.

What did the Holy One, blessed be He, do? He sent an angel to him to deliver him, and to save him from the hand of Esau; and he appeared unto him like a man, as it is said, "And there wrestled a man with him until the breaking of the day" (Gen. 32:24). As soon as the dawn appeared, the angel said to him: Let me go, for the time has arrived when I must stand to sing and to chant praises before the Holy One, blessed be He. But Jacob did not wish to let him go. What did the angel do? He began to sing and to chant praises from the earth, || and when the angels (on high) heard the voice of the angel who was singing and praising from the earth, they said: Because of the honour of the righteous (one) do we hear the voice of the angel who is singing and praising from the earth; and concerning him the verse says, "From the uttermost part of the earth have we heard songs, glory to the righteous" (Isa. 24:16).

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob. In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’ Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: (The angel said to Jacob.) ‘Cross mine and I will cross yours.’ (Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef).) After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.” (The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock.) Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.” (This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.) The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18). Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. “He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution. (The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel.) “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it. (The bone that protrudes from the thigh no longer protruded.) Rabbi Berekhya said in the name of Rav Asi: (The Hebrew text says Ravasa, which is short for Rav Asi.) He fractured it like [one splits] a fish. (Lengthwise.) Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).

Genesis 32:2-24

As if to portend something momentous, Yaakov’s first act upon setting out for home is an encounter with “messengers of God.” From this starting point everything is subsequently a matter of “two camps” (v.8) or two levels: the divine and the human. This is the key to understanding the meeting between Yaakov and his brother in its entirety: Yaakov will have to deal with God before he can resolve his problem with Esav. With an obsequiousness whose language reflects both the culture and the emotional setting, Yaakov prepares a gift for Esav, but finds to his dismay that his brother is “coming to meet him,” with seemingly hostile intent. Once again stealth (or at least extreme caution) is the rule, with Yaakov taking elaborate precautions.

He [then] took them and crossed them over the stream. He [also] brought over all that he possessed.

And taking them he made them pass over the torrent, and all that he had went over.

Genesis 32,25. “when he realized that he could not ‎overcome him he injured his hip joint.” The subjects ‎alluded to here are the three parts of the universe, 1) the world of ‎the disembodied spirits, angels, collectively known as ‎שרפים‎ 2) the ‎inert “stars,” planets and galaxies in outer space, and 3) the living ‎creatures in our own “lower” part of the universe. In our part of ‎the universe, i.e. in man, the head represents the domain of the ‎angels in the “upper” part of the universe, the part of man that ‎enables him to recognize his Creator. The heart (within man) symbolizes the region we call outer ‎space, home to galaxies in the domain known as ‎עולם הגלגלים‎, the ‎world of the orbiting planets and galaxies. According to the ‎‎Sefer Yetzirah, heart, soul, enable man to recognise the ‎recurring seasons, and what makes up a year by observing them ‎in motion and realizing that a Creator must have directed their ‎orbits. Finally, the thighs of man ‎ירכים‎, represent the “lower ‎universe,” a domain in which G’d must be served by means of His ‎creatures having faith in their Creator. ‎ירכים‎, thighs, are viewed as ‎tools by means of which man is able to recognize the presence ‎and power of a Creator. ‎ירכים‎ is another word for ‎רגלים‎, which ‎does not only mean “legs,” but is related to ‎הרגל‎, habit, the ‎danger that man serves G’d only from rote, lip service. When ‎Yaakov is described as “the sun was shining for him”, ‎ויזרח לו ‏השמש‎, this is a hint that from that point on Yaakov worshipped ‎G’d also by means of his intellect. His faith henceforth was more ‎or less secure against arguments by the evil urge that could have ‎confused him in his faith. The word ‎י-עקב‎, was an allusion to his ‎serving G’d as an ‎עקב‎, an appendix, similar to the heel; once he ‎had the name ‎ישראל‎ added to his name, he had acquired the ‎letters ‎ראש‎, (head) as part of his name, signifying the far loftier ‎spiritual plateau that formed the basis of his faith.‎‎

“And a man fought with him” (Genesis 32:25). Our sages explain that the dust from this battle reached the throne of Hashem. This signifies that while other nations receive sustenance through their angels, Bnei Yisrael are directly connected to Hashem. Yaakov had to assert dominance even over these angels, demonstrating the potential power of humans over celestial beings. The term ויאבק (wrestled) is linked to אביקה (a fire), as the Midrash explains the angel's attempt to intimidate Yaakov with fire. Yaakov, representing truth and completeness, was unafraid, embodying the prophecy “the house of Yaakov will be a fire” (Ovadia 1:18). Thus, Yaakov, embodying truth, achieved a higher spiritual level than the angel, as indicated by “You give truth to Yaakov.”

Now, in the “other side” of Kelipah there [also] is an aspect of the form of man. He is called, “Man without a yoke-Adam Bleeya’al-אדם בליעל,” and is the aspect of Zeir Anpin of Kelipah, like it states, (Genesis 32:25; Shaar HaTeshuvah 49c) “And there wrestled a man with him etc.”

ויאבק איש עמו, “a man began to wrestle with him.” The “man,” was an angel who had assumed the form of a human being. The angel, Esau’s protective power, had come to prevent Yaakov from escaping from Esau. He realised soon that G-d’s assurances to Yaakov were strong enough to protect him against being harmed by Esau. (Rash’bam)

עד עלות השחר, “until dawn.”

ויותר יעקב לבדו, “Yaakov remained behind all alone;” according to Rashi, Yaakov remained behind on the far bank of the Yabbok, to check if any insignificant item had been overlooked when they took all their belongings across. (Talmud, tractate Chulin, folio 91.) The letter ב in the word לבדו is supposed to be exchanged for the letter כ so that the word is to be read as לכדו. (small cans.) An alternate interpretation: it refers to בית הבד, a container in which small quantities of olive oil would be stored and which could be hidden easily.

AND THERE WRESTLED A MAN. Va-ye’avek (and there wrestled) comes from the same root as avak (dust). They struggled so that dust arose between them.

UNTIL THE BREAKING OF THE DAY. Ad alot ha-shachar (until the breaking of the day) means until the darkness of the night went away. (I.E. interprets alot (breaking) to mean go up, i.e., to depart, and shacher (dawn) to mean darkness, for this is what the root of shachar means.) Others say that shachar (dawn) refers to the image of light that appears in the clouds before sunrise. (According to this interpretation shachar means dawn and alot the rising. Alot ha-shachar thus means the breaking of dawn.) Shacher (light) in wherein there is no light (shacher) (Is. 8:20) is similar.

ויותר יעקב לבדו, “when Yaakov had remained alone, etc.” Our sages in Bereshit Rabbah 77,3 state that these words should be read as if Yaakov returned for his jug (read לכדו instead of לבדו). This teaches that Yaakov went back across the river to retrieve small vessels which had been overlooked. This teaches that the righteous are very meticulous even with relatively low-cost items seeing that when you acquire things by making certain none of them has been tainted by being stolen or otherwise illegally acquired, one does treasure what one has more than do other people who do not mind to acquire things less honestly. This is Rashi’s approach to our verse. Another approach: the vessels were used to drink out of and Yaakov was concerned that the younger children should have a chance to drink from them on the journey. [According to this interpretation, the correct translation of the words פכים קטנים, would be “vessels that the little ones drink from,” rather than “small vessels.”] He endangered himself in order to have convenient drinking vessels for his small children.

ויאבק איש עמו, “a man wrestled with him.” According to the plain meaning of the text, the meaning of ויאבק is the same as ויחבק seeing that the letters אהע"ח are frequently interchangeable. Our sages in Sotah 21 use the word אבוקה and חבוקה interchangeably. An אבוקה, torch, is so called as it is composed of pieces of wood which “embrace” each other, i.e. חבוקה.

A Midrashic approach. (Bereshit Rabbah 76,3 and 77, 2) The word ויאבק is derived from אבק, “dust.” It means that Yaakov became enveloped by the dust of the person engaging him in a struggle. The “man” was the celestial representative of Esau. It is well known that had it not been for the original sin in Gan Eden there would not be a noticeable difference between man and angel. On the contrary, man would outrank the angel in every respect. We base this on Sanhedrin 93 “the righteous are greater than the angels.” Accordingly, the “angel” came to try and find a sin Yaakov was guilty of in order to use the sin as a weapon to overpower him. However, he did not succeed. The only “sin” he could find was that Yaakov had married two sisters during their lifetime, something which had not yet been forbidden The Torah alludes to this when writing: “he inflicted an injury on Yaakov’s hip joint.” This was a euphemism for his sexual organs and the seat of sexual desire. The “punishment,” such as it was, was administered near that organ so that Yaakov limped for a while. Another allusion included in the words ויגע בכף ירכו, “he struck the socket of his hip,” is that the damage inflicted by the celestial representative of Esau would manifest itself in later generations, amongst descendants of Yaakov who would suffer under the Romans. When the Torah wrote that the “angel” was unable to harm Yaakov, i.e. כי לא יכול לו, the meaning is that he was unable to harm Yaakov personally. He did not have permission to do so as Yaakov was unblemished. Later generations who would not be so unblemished would become victims of Esau, however. This happened in the generation of Rabbi Yehudah ben Bava and his colleagues when that Rabbi became a martyr in order to save his students during the period when the Romans tried to wipe out Jews and Judaism (Sanhedrin 13). The Talmud tells the following story. Rabbi Chiyah bar Abba said: “if someone were to tell me to offer my life for the holy name of G’d I would be prepared to do so on condition that they would kill me quickly. If I had been asked to do the same during the period of שמד, [the persecutions of Jews and Judaism under Emperor Hadrianus] I would not be able to do so as I am not able to undergo such tortures.” What did they do in that generation? They brought iron bars which had been made white-hot. They then placed these bars under the arm pits of the victims and this is the way these people died.

ויאבק איש עמו, he wrestled with him so intensely that a cloud of dust enveloped them while they were struggling.

איש, the same type of איש as in Joshua 5,13, i.e. an angel. This was the angel Gavriel, described as איש par excellence in Daniel 9,21. The reason why these angels are called איש is because they appear to the people with whom they converse in human guise. The types of angels who speak with man are referred to as איש, as they appear either in a vision or while the person to whom they appear is fully awake. G’d had sent this angel to Yaakov to strengthen his courage, not to fear Esau. If Yaakov could prevail over an angel, surely he had no reason to be afraid of an encounter with someone like Esau! The fact that the struggle lasted until daybreak was an allusion to Yaakov that after a period of night, i.e. problems, adversity, there would come a period of light, peace and prosperity coupled with security..

AND JACOB WAS LEFT ALONE. That is, for he had forgotten some small jars, and he returned for them. These are the words of Rashi. But in line with the plain meaning of Scripture, the verse, And he took them, and made them pass the brook, (Verse 24 here.) means that he made them [his family] pass together with him, and he made pass that which was his (Verse 24 here.) — [i.e., his camp and his belongings] — by commanding others to do it. He returned [to his camp after ferrying his family across], and he commanded that all others pass over the brook before him, and so he remained behind them.

‘VAYEI’AVEIK’ A MAN WITH HIM, A man covered himself with dust. So Menachem ben Saruk explained it, being derived from the word avak (dust); by their movements, they were raising dust with their feet. I, however, am of the opinion that it means “and he attached himself to,” and that it is an Aramaic word, as in, “After they have joined (aviku) it;” (Sanhedrin 63b.) “And they twined the Fringes with loops.” (Menachoth 42a.) This is all the language of Rashi.In the language of the Sages, avikah is often used to convey the sense of chavikah (loop), as in: “There are avkso (loops) in the punishing scourge;” (Makkoth 23a.) , “A couch is called dargesh when it is set up and taken apart by means of loops, through which the cords are fastened.” (Nedarim 56b.) Similarly the word avukah (a torch) is so called in the language of the Sages because it is made up of small pieces of wood which are tied and bound together. This is because the letter cheth is difficult to pronounce in their language and so they used the easier aleph. Many times the cheth disappears completely as in tuteich (Chullin 7 b: metutei (from beneath her feet).) (underneath) in place of techuteich; mesuta (Kiddushin 33a.) (a bath) in place of maschuta; asita (Shabbath 77b.) (a mortar) in place of chasita. And it is possible that the word vayei’aveik is actually vayeichaveik, as vayechabkeihu (and he embraced him), (Genesis 33:4.) for perhaps it is the way of the Hebrew language to interchange the aleph and cheth. Thus we find: And in the fourth chariot grizzled ‘amutzim’ horses, (Zechariah 6:3.) which is the same as chamitzim, derived from the expression, ‘chamutz’ (crimsoned) garments. (Isaiah 63:1.) Commentators (R’dak in his Book of Roots, under the root erez.) have said that ‘va’aruzim’ for thy merchandise (Ezekiel 27:24.) is like vecharuzim, derived from the expression, thy neck ‘bacharuzim’ (with beads). (Song of Songs 1:10.) So too did they say concerning the word vate’altzeihu (Judges 16:16.) that it is like vatechaltzeihu (and she pressed him), this being an inverted form of vatilchatzeihu, [the root of which is lachatz (oppression)]. Perhaps this is the opinion of Onkelos who said, in translation of the word vayei’aveik, ve’ishtadeil, and so also he translated the expression, And if a man ‘yephateh’ (Exodus 22:15.) “as if yeshadeil,” if he embraces and kisses which is the manner of seduction. It may be that Onkelos found no word comparable to vayei’aveik, and so he considered it a matter of cunning, for all effort implies cunning and a clarification of circumstances. In Bereshith Rabbah (77:3.) the Sages said: “Who became filled with dust? The man that was with him.” This agrees with the words of Menachem [ben Saruk, who said that vayei’aveik means “he covered himself with dust] “, and this is the correct interpretation.

ויותר יעקב לבדו, after he had transferred all his belongings to the other side of the river, so that the only one still to be brought across was he himself. The reason that he wanted to cross only after everyone else had already crossed was that he intended to flee in a different direction so as to avoid a face to face encounter with Esau.

ויאבק, an angel engaged him in a physical fight, his purpose being to prevent Yaakov from fleeing. Only in this way could G’d’s promise to Yaakov that Esau would not harm him be fulfilled.

ויותר יעקב AND JACOB WAS LEFT ALONE — He had forgotten some small jars and he returned for them (Chullin 91a).

ויאבק איש AND A MAN WRESTLED — Menachem (ben Seruk) explains: “a man covered himself with dust”, taking the verb as connected in sense with אבק “dust”. It would mean that they were raising the dust with their feet through their movements. I, however, am of opinion that is means “he fastened himself on”, and that it is an Aramaic word, as (Sanhedrin 63b) “after they have joined (אביקו) it", and (Menachot 42a) “and he twined (the “Fringes”) with loops”. It denotes “intertwining”, for such is the manner of two people who make strong efforts to throw each other — one clasps the other and twines himself round him with his arms. Our Rabbis of blessed memory explained that he was Esau’s guardian angel (Genesis Rabbah 77:3).

Da er bereits alles Seine und all die Seinigen über den Fluß gebracht hatte, so erklärt sich das Allein zurückbleiben nur, wie die Weisen lehren: נשתייר על פכים קטנים, daß, nachdem er bereits alles hinüber gebracht hatte, er noch einmal zurückkehrte, um nachzusehen, ob er nichts vergessen. Und hieran knüpfen sie das bedeutsame Wort: ומכאן לצדיקים שחביב עליהם ממונם יותר מגופן וכל כך למה לפי שאין פושטין ידיהם בגזל (Chulin 91a): daß der Gerechte auch in dem kleinsten Werte rechtlich erworbenen Vermögens ein Heiligtum erblickt, das er weder vergeuden, noch nutzlos umkommen lassen dürfe, für dessen Verwendung er Rechenschaft zu geben habe. Eine Million hat für ihn den Wert einer Stecknadel, wenn es gilt, sie für gottgefällige Zwecke zu verausgaben, eine Stecknadel den Wert einer Million, wenn sie nutz- und zwecklos umkommen soll. Das geringste erworbene Gut ist dem, der nicht פושט ירו בגזל, der nichts gewaltsam, sondern nur das sein eigen nennt, was seinem redlichen Bemühen zu erwerben gelungen, ein Denkmal der ihm fürsorgenden Allmacht und Güte, das Kleinste ein Produkt redlichen Schweißes und göttlichen Segens, und darum von unnennbarem Werte.

Es hatte Jakob die Winzigkeit des Beistandes, den er von den Seinigen zu erwarten hatte, gegen die diesem gegenüber riesige Macht Esaus gemessen, und das Resultat dieser Erwägung hatte ihm einen Angstruf zu Gott entlockt, auf welchen ihm noch erst die Antwort werden sollte. Diesen Angstruf "הצילני נא" bezeichnen die Andeutungen der Propheten, als das dritte Merkzeichen der Geula, als der Geula, die sich in der vollendeten, preisgebenden Machtlosigkeit des Galut bewährt. Das Erlebnis, das ihm die so bedeutungsvolle Antwort bringen sollte, traf ihn entsprechend in einem solchen Momente, wo er auch noch des winzigen Beistandes, dessen er gewärtig sein konnte, beraubt, völlig allein sich befand, und nur auf das seiner Persönlichkeit Inwohnende angewiesen war.

עם הֵאָבֵק kommt nur bei diesem Ereignis vor. אבק: Staub. Man übersetzt auch עפר: Staub, allein עפר ist nicht das, was wir Staub nennen, sondern der Humus, die fruchtbare lockere Erdhülle; verwandt mit עֵבר, Außenseite, עור Haut. So wie עור, die Haut am Körper das Organ ist, wodurch die Außenwelt auf den Körper einwirkt — (עור wach werden ist der Zustand, in welchem die, im Schlaf in sich zurückgezogene Seele wieder gleichsam in die Haut tritt) — so ist עפר derjenige Teil des Erdkörpers, in welchem sich durch kosmische Reize von außen irdisches Leben entwickelt. אבק aber ist ganz eigentlich das, was wir "Staub" nennen, also: solche Teile irdischer Masse, die, losgelöst, fast alle Schwere verloren haben, und bei leichtester Veranlassung emporwirbeln. Verwandt ist אפק, das aus seinem Halt Herausstürzende, von פוק: herausgehen mit individ. אי, oder auch der Raum, aus welchem es hervorstürzt. So auch בוק und בקק leer werden, בקבוק: ein Gefäß, aus welchem Flüssigkeit herausstürzt. So scheint denn auch der Wurzel אבק die Bedeutung: etwas rasch seinem Standpunkte entrücken, inne zu wohnen. Analogie dafür bietet: ויתאבכו גאות עשן (Jes. 9, 17) sie wirbeln majestätisch empor, aber es ist die Majestät des Rauches! — הֵאָבֵק עם wäre demnach: das gegenseitige Bestreben, dem andern seinen Stand auf der Erde zu entziehen, ihn zum אבק zu machen. Verwandt damit חבק, das Bestreben, jemanden fest an sich zu ziehen, umarmen.

Der von diesen beiden Kämpfern "emporwirbelnde Staub" — lautet ein Ausspruch der Weisen — war ein Staub, der zum Weltenthron Gottes emporstieg — מלמד שהעלו אבק רנליהם עד כסא הכבוד — (Chulin 91a); denn dieser Kampf ist ein Prototyp des Kampfes, der die ganze Geschichte hindurch dauert, ja, er ist der eigentliche Inhalt der Weltgeschichte.

שחר, von שחר suchen, die Zeit, wo man schon suchen kann, aber noch suchen muss; die beginnende Dämmerung, die dem בקר, der Zeit des deutlichen Erkennens und Unterscheidens, vorangeht.

So lange es Nacht auf Erden, so lange das Bewusstsein der Menschen getrübt ist, und die Dinge, unkenntlich verschlungen, nicht in ihrer Wahrheit und Klarheit erkannt werden, so lange — also spricht sich die Bedeutung dieses nächtlichen Erlebnisses als Antwort auf Jakobs Angstruf aus — so lange wird er freilich auf Kampf und Gegensatz zu rechnen haben. Und es ist der mit Reichsapfel, Zepter und Schwert gerüstete Genius Esaus, שרו של עשו, nach dem Worte der Weisen — hat ja auch Jakob ausdrücklich in ihm ein höheres Wesen erkannt (V. 31) und diese Erkenntnis im Namen des Ortes verewigt — mit dem Jakob zu ringen haben wird, bis die Nacht von der Erde weicht. ויאבק איש עמו, nicht Jakob, der Gegner ist der Angreifende, Jakob ringt nur im Verteidigungskampf.

ויותר יעקב לבדו, he was the last one to leave from the camp as he was busy directing all his family and servants and chattels to cross the fording so that nothing would be left behind.

ויאבק איש עמו, this was the work of an angel at the instigation of G’d (that is why he is called איש). The description is parallel to Kings II 13,17 It is immaterial whether the instrument of the salvation is a merely symbolic one such as the arrows described in the Book of Kings which Elisha instructed King Yoash to shoot in the direction of the far away Kingdom of Aram. Salvation occurs at the end of a period of ups and downs, and though Yaakov/Israel suffered many reverses in his struggle with Esau, (in the historical global struggle between the two philosophies) in the end Yaakov triumphs. [freely translated as the author is ambiguous to my mind. Ed.] The blessing given by the angel here to Yaakov at the end of the struggle, at daybreak, symbolises the synopsis of Jewish history.

He had forgotten some small jars and he returned for them. [Rashi knows this] because he had already brought over all the important utensils, as it is written, “He brought over all that he possessed.” It does not mean literally jars, as all unimportant utensils are called פכים. Much has been said on this in Gur Aryeh and R. Noson, but Rashi explained it this way in Chulin 91a. (Kitzur Mizrachi)

Our Sages have explained that this was Eisov’s guardian angel. Rashi proves this on, “If I have found favor in your eyes... like seeing the face of a Godly being” (33:10). Maharshal writes: You might ask: What caused Rashi make the forced explanation that ויאבק is of Aramaic origin, instead of saying like Menachem did? The answer is: It is because our Sages say that this was Eisov’s guardian angel. [And it says in Chulin 91a that according to the view that they kicked up dust,] they raised dust until the Throne of Glory. But Eisov’s guardian angel, [could not reach such a lofty level].

He, the man, saw that he could not prevail against him, and therefore he touched, struck, Jacob and injured the joint of his thigh; and the joint of Jacob’s thigh was dislocated as he wrestled with him. Despite the great pain, Jacob remained standing and refused to be defeated.

ויותר יעקב לבדו. “Yaakov remained alone.” According to Rashi, Yaakov had gone back in order to retrieve small and inexpensive utensils. Nachmanides explains the plain meaning of the statement to be that Yaakov had accompanied his family and folk and livestock across the river. After having done so, he commanded his servants to ferry the chattels across, while he supervised the work personally.

ויאבק איש עמו, “a man wrestled with him, etc..” The word ויאבק descries an activity similar to ויחבק, “he embraced him,” presumably in a kind of bear hug. The letter א frequently substitutes for the letter ח.

“Jacob was left alone” [32:25]. Jacob remained behind alone, since he had forgotten a small jug out of which the small children drank, so that they should not die of thirst. This teaches us that money is important in the eyes of the righteous. The righteous one remembers that [acquiring] money faithfully and justly is very difficult, and they will not steal. (Bahya, Genesis, 32:25.) Because he tarried, an angel came and wrestled with him until the dust of the earth rose up [in a cloud]. They wrestled until dawn and the angel was the angel of Esau. (Rashi, Genesis, 32:25.) He searched for a sin that he had committed, so that he could harm Jacob and kill him. He found no sin; only that Jacob had married two sisters during their lifetime. (The Torah permits marrying two sisters serially, the second after the death of the first, but not while both are still alive.) This is the meaning of the verse “he saw that he had not prevailed against him” [32:26]. That is to say, the angel saw that he could find no sin in Jacob, and he could do nothing to him. (Bahya, Genesis, 32:25.)

This important principle was adopted by one of our Sages, one of the most distinguished among them, R. Ḥiya the Great (Bereshit Rabba, xlviii.), in the exposition of the Scriptural passage commencing, “And the Lord appeared unto him in the plain of Mamre” (Gen. xviii.). The general statement that the Lord appeared to Abraham is followed by the description in what manner that appearance of the Lord took place; namely, Abraham saw first three men; he ran and spoke to them. R. Hiya, the author of the explanation, holds that the words of Abraham, “My Lord, if now I have found grace in thy sight, do not, I pray thee, pass from thy servant,” were spoken by him in a prophetic vision to one of the men; for he says that Abraham addressed these words to the chief of these men. Note this well, for it is one of the great mysteries [of the Law].

And Israel struggled with an angel and overcame him at night IT HAPPENED AT MIDNIGHT.

When he was attacked by an angel (See Genesis 32:25.)

When he was attacked by an angel (See Genesis 32:25.) comprised of fire and water, (All angels are created from fire and water.)

“Jacob remained alone, and a man wrestled with him until the break of dawn” (Genesis 32:25). “Jacob remained alone, and a man wrestled with him.” “Yeshurun, there is none like God, Who rides the heavens in your assistance” (Deuteronomy 33:26). Rabbi Berekhya said in the name of Rabbi Yehuda ben Rabbi Simon: “There is none like God,” but who is like God? It is Yeshurun, (The Jewish nation.) the best and most praiseworthy among you. You find that everything that the Holy One blessed be He is destined to perform in the future, He had them performed earlier, by means of the righteous in this world. The Holy One blessed be He revives the dead and Elijah revives the dead. (I Kings 17:22.) The Holy One blessed be He withholds rain and Elijah withholds rain. (I Kings 17:1.) The Holy One blessed be He blesses the scarce and Elijah blesses the scarce. (I Kings 17:14–16.) The Holy One blessed be He revives the dead and Elisha revives the dead. (II Kings 4:33–35.) The Holy One blessed be He remembers the barren and Elisha remembers the barren. (II Kings 4:16.) The Holy One blessed be He blesses the scarce [to increase it] and Elisha blesses the scarce [to increase it]. (II Kings 4:2–7.) The Holy One blessed be He sweetens the bitter and Elisha sweetens the bitter. (II Kings 2:19–22.) The Holy One blessed be He sweetens the bitter with bitter (Shemot Rabba 23:3.) and Elisha sweetened the bitter with bitter. Rabbi Berekhya said in the name of Rabbi Simon: “There is none like God,” but who is like God? It is Yeshurun, Israel the elder. Just as the Holy One blessed be He, it is written in His regard: “The Lord alone will be exalted [on that day]” (Isaiah 2:17), Jacob, too: “Jacob remained alone.”

Rabbi Ḥunya said: He appeared to him in the image of a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: 'Cross yours and then I will cross mine.' Jacob crossed his. He said: 'Let us return and see, whether, perhaps, we forgot something.' When he returned, “a man wrestled with him.” Rabbi Ḥiyya Rabba and Rabbi Shimon ben Rabbi were negotiating the sale of these silk fabrics. They entered Tyre and did their business. When they exited the city gates, they said: ‘Let us go and adopt the craft of our ancestors. Let us return and see if we forgot something.’ They returned and found a package of silk fabrics. They said to them: 'From where do you have this practice?' (The practice of returning to check if anything was left behind.) They said: 'From Jacob our ancestor, as it is written: “Jacob remained alone.”' The Rabbis say: He appeared to him as the leader of robbers; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: 'Cross mine (To the other side of the river.) and I will cross yours.' The angel crossed that of our patriarch Jacob in the blink of an eye. Jacob was crossing, returning, and finding, crossing, returning and finding all night. He said to him: 'Sorcerer' . Rabbi Pinḥas said: At that moment, Jacob took a scarf and placed it around his (The angel’s neck.) neck, He said to him: ‘Parkamos parkamos.’ (Jacob was saying to the angel: ‘You do not intimidate me.’) Rav Huna said: Ultimately the angel said: ‘I will inform him with whom he is engaging.’ What did he do? He placed his finger on the ground and the ground began boiling with fire. Jacob said to him. 'With that you seek to scare me? I am completely constituted from it.' That is what is written: “The house of Jacob will be fire…” (Obadiah 1:18).

Rabbi Ḥama ben Rabbi Ḥanina said: It was Esau’s guardian angel. That is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels, and you welcomed me” (Genesis 33:10). “He saw that he could not prevail against him, and he touched the joint of his thigh; the joint of Jacob's thigh was dislocated as he wrestled with him” (Genesis 32:26). This is analogous to an athlete who was standing and wrestling with the king’s son. He lifted his eyes, saw the king standing over him, and cast himself down before him. That is what is written: “He saw that he could not prevail against him” – He saw in the Divine Presence that he could not prevail over him. Rabbi Berekhya said: We do not know who was victorious, whether it was the angel or Jacob, but from what is written in the verse: “A man wrestled [vaye’avek] with him” – that is, who became covered with dust [avak]; the man who was with him. (Since the man who was with him became covered with dust, that indicates that Jacob was victorious.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to him [to the angel]: 'He comes against you with five amulets in his possession: His merit, his father’s merit, his mother’s merit, his grandfather’s merit, and his grandmother’s merit. Evaluate yourself whether you are able even to stand against his merit.' Immediately, “he saw that he could not prevail against him.” This is analogous to a king who had a wild dog and a tame lion. The king would take his son and embolden his heart with the lion, (He was emboldened by the fact that he would emerge victorious over the lion.) so were the dog to come and confront him, the king would say to him [the dog]: ‘The lion could not stand against him, and you seek to confront him?’ So, were the nations of the world to come and confront Israel, the Holy One blessed be He will say to them: ‘Your ministering angel could not stand against him, and you seek to confront his descendants?’ “He touched the joint of his thigh” – he touched the righteous men and women, the prophets and prophetesses, who are destined to emerge from him. Which is that [generation]? It is the generation of persecution. (The generation that lived in the wake of the Bar Kokhva rebellion.) “The joint of Jacob's thigh was dislocated [vateka]” – Rabbi Berekhya and Rabbi Eliezer, Rabbi Eliezer said: It was smoothed. (The bone that naturally protrudes in the thigh joint was driven inward, like a peg that is driven [tekua] into the ground.) Rabbi Berekya said in the name of Rabbi Asi: It was split like a fish. (It was split lengthwise. In this interpretation, vateka is a derivation of the word beka, meaning split.) Rav Naḥman bar Yaakov said: It was dislocated from its place, as it is written: “I was repulsed [vateka]…as My soul was repulsed [nake’a]” (Ezekiel 23:18). “He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). Throughout that night each of them was striking the other, this one’s shield against that one’s shield. When dawn broke: “He said: Release me, as dawn has broken.”

“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1). “Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property. (He ensures that the large one does not kill the small one.) Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’ (The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek.) The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’ “Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7). Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty. (These sages are offering interpretations of the phrase aru aru.) The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations. (And they cleared them away.) “Look, and see our disgrace.” Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15). Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).

(Gen. 32, 25) And Jacob was left alone. R. Elazar said: "This means that he was left alone on account of little pitchers [which he desired to take along]. Infer from this that the righteous consider their wealth even dearer than their own bodies — and why so? Because they do not put their hands unto robbery [hence they earn with hard labor]. (Ib.) And there wrestled a man with him until the breaking of the day. "Infer from this," said R. Isaac, "that a scholar must not go out at night alone." R. Abba b. Cahana said: "From here (Ib. b) we infer the above (Ruth 3, 2) Behold, he winnoweth Barley tonight in the threshingfloor." R. Abahu said: "From here (Gen. 22, 3) And Abraham rose early in the morning, etc. "The Rabbis say: "From here (Ib. 37, 13) Go now, see whether it is well with thy brethren, and well with the flock." Rab said: "From here (Ib. 32, 32) And the sun rose upon him."

(Gen. 32:25 [24]:) SO JACOB WAS LEFT ALONE. What is written above of the matter (in vs. 8 [7])? THEN JACOB WAS VERY FRIGHTENED. WHEN THE HOLY ONE SAW HOW JACOB WAS DEPRESSED, < according to what > R. Berekhyah said, he sent four companies of angels to make war with Esau all night. (Tanh., Gen. 8:3; Gen. R. 78:11.) < When > the first company came, < one of the angels > said to them (to Esau's people): To whom do you belong? They said to them: We are children of Isaac, and < the angels > assaulted (The translation “assault,” here and in the next sentence, reads maphgi‘in for maphgishin (“bring together”).) him (Esau). He said to them: (Perhaps to another company of angels.) We are children of Abraham's children; they began assaulting him. When < Esau's people > said: We are brothers of Jacob, they began to leave them alone. Out of respect for Jacob we shall leave you alone. Thus (in Gen. 32:25 [24]): SO JACOB WAS LEFT ALONE. Now Jacob did not know how many miracles the Holy One had done for him. He did nothing; but, when he came in the morning, his brother Esau said to him (in Gen. 33:8): WHAT DO YOU MEAN BY ALL THIS HOST (MHNH) WHICH I HAVE MET? "Which I have seen" is not written here, but WHICH I HAVE MET. Now Jacob did not know that the Holy One had sent angels to him. Rather he was of the opinion that < Esau > had been occupied with the same gift (MNHH) that he had sent to him. He therefore had said to him < that it was meant > (as stated in ibid., cont.): TO FIND FAVOR IN THE EYES OF MY LORD (Esau). Then, when the Holy One saw that he was afraid, he sent Michael to him to engage in strife with him. What did the angel do with him? He appeared to him in the likeness of a shepherd. (Gen. R. 77:2.) It is so stated (in Gen. 32:25-27 [24-26]): AND SOMEONE WRESTLED WITH HIM < UNTIL THE RISING OF THE DAWN >. WHEN HE SAW THAT HE HAD NOT PREVAILED AGAINST HIM, < HE WRENCHED HIS THIGH AT ITS SOCKET >…. THEN HE SAID: SEND ME AWAY < BECAUSE THE DAWN IS RISING >….

R. Isaac stated; Our master, Moses, stood beside the flames and dropped bundles of wool into them, thus causing the flames to sink into the earth, as is said: And the fire abated (ibid., v. 15). This also teaches us that the righteous are superior to the ministering angels. Furthermore, Jacob seized the mighty angel and vanquished him, as it is said: And there wrestled a man with him, etc. (Gen. 32:25). And when it was necessary, he sent two camps of angels as his emissaries to Esau, as is stated: And Jacob sent messengers before him to Esau.

What did the Holy One, blessed be He, do? He sent an angel to him to deliver him, and to save him from the hand of Esau; and he appeared unto him like a man, as it is said, "And there wrestled a man with him until the breaking of the day" (Gen. 32:24). As soon as the dawn appeared, the angel said to him: Let me go, for the time has arrived when I must stand to sing and to chant praises before the Holy One, blessed be He. But Jacob did not wish to let him go. What did the angel do? He began to sing and to chant praises from the earth, || and when the angels (on high) heard the voice of the angel who was singing and praising from the earth, they said: Because of the honour of the righteous (one) do we hear the voice of the angel who is singing and praising from the earth; and concerning him the verse says, "From the uttermost part of the earth have we heard songs, glory to the righteous" (Isa. 24:16).

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob. In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’ Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: (The angel said to Jacob.) ‘Cross mine and I will cross yours.’ (Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef).) After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.” (The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock.) Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.” (This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.) The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18). Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. “He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution. (The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel.) “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it. (The bone that protrudes from the thigh no longer protruded.) Rabbi Berekhya said in the name of Rav Asi: (The Hebrew text says Ravasa, which is short for Rav Asi.) He fractured it like [one splits] a fish. (Lengthwise.) Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).

Let him learn from Jacob, our father, who was miserly without parallel as it is said, "And Jacob was left alone" (Gen. 32:25), and our Rabbis, of blessed memory, said that he had forgotten some small jugs and returned to get them. This teaches us that the righteous value their money more than their bodies, because they do not get their money easily through plunder (Hullin 91a). Behold this great miserliness — that a man as rich as Jacob felt compelled to return for some little jugs. Yet we find in another place that he was genereous without parallel, as our Rabbis taught, "In my grave which I have digged for me" (Gen. 50:5). This teaches us that Jacob took all the silver and gold that he had brought from Laban's house and he made a pile and said to Esau. "Take this for your share in the cave of Machpelah" (Ex. Rabbah 31:17). Was there ever anyone else as liberal as this?

Since the blessing Jacob received from his father had been of a material nature, such as "the dew of the heavens, the fat parts of the earth, etc." [seeing Isaac thought he was blessing Esau], he could not really receive Isaac's spiritual blessings until he had successfully confronted Esau, i.e. had experienced the fear of Esau approaching him with four hundred armed men. Jacob's very desire to belong to the choicest of the בני עליה, the spiritually most refined human beings, necessitated that he undergo a thorough process of refinement. His stay at Laban, i.e. physical and mental hardship for over twenty years were all part of the preparation for receiving the ultimate spiritual blessings. After Jacob had successfully confronted the spiritual power of Esau in his nocturnal encounter in Genesis 32,25 ויאבק איש עמו (compare Bereshit Rabbah 77,3), he finally obtained the consent of his adversary that he was entitled to the blessings he had received from his father. This is why Esau said in 33,9: "you may keep what is yours." Esau's spiritual counterpart had already acknowledged this during the struggle when he had bestowed a blessing on Jacob in 32,30: ויברך אותו שם, "He blessed him there." At that time Jacob was also informed about the forthcoming change of his name to ישראל. The Esau on earth, had previously called him Jacob as a slur when he had felt himself betrayed in 27,36.

Some mystical elements pertaining to the Chanukah lights: We shall now proceed to explain part of the deeper meaning of the חנוכה lights which issue forth from the ירך המנורה, the stem of the candelabra (the equivalent of ירך, thigh, in a human body). The expression רגל, foot, is also found in connection with נר, light, when the Psalmist describes הר לרגלי דברך, "Your word is a lamp to my feet" (Psalms 119,105). According to Halachah, the period during which the Chanukah lights have to burn concludes when תכלה רגל מן השוק, when the foot (pedestrian) leaves the market-place, when the streets empty out. Let us get back to the meaning of the word ירך. The Torah reported that Samael succeeded in dislocating Jacob's כף ירך, thigh joint. The immediate cause for this had been Jacob's having remained alone while he had gone to retrieve some trinkets of minor value (Rashi on 32,25). No doubt these פכים קטנים, "insignificant trinkets," are of great symbolical significance. We are reminded of the פך קטן, "small cruse" of oil which the Hasmoneans found when they entered the Temple precincts after their victory over the Greeks.

ויותר יעקב לבדו . Rabbi Eliezer in Chulin 91a learned from here that Jacob crossed the river in order to retrieve small insignificant utensils, and that righteous people are wont to endanger their lives over minor possessions. They do not do so out of excessive greed; because they are so careful not to acquire something that rightfully belonged to someone else, all the things they do acquire assume significance for them.

We are taught in Chulin 91a that the choice of that word, i.e. אבק, dust, indicates that the dust stirred up during this struggle rose all the way to the throne of Glory -which is not complete, as we shall set out to show. The meaning of the word "he touched," is similar to the English "he touched a sore point." Samael had found something in Jacob's lifestyle which he thought he could turn into an accusation against him. This was the fact that Jacob had married two sisters while both were alive. He should not have done so, since the patriarchs had accepted for themselves the laws of the Torah which had not yet been officially formulated. Nachmanides writes about this at length in his commentary on Genesis 26, 5 where the Torah credits Abraham with having observed all of G–d's statutes. According to Nachmanides the patriarchs assumed this obligation as valid only while they resided in the land of Israel; the word מפשט used in the verse is by definition legislation that varies from country to country. G–d's משפטים apply only in G–d's country, ארץ ישראל. When Jacob married two sisters he did not live in the land of Israel. Samael's accusation was by necessity based on the yardsticks that Jacob claimed to live by. He argued that a man of Jacob's stature whose features were engraved on G–d's throne should not have taken advantage of the fact that technically he was allowed to marry two sisters, for did he not carry the atmosphere of ארץ ישראל with him wherever he went? We are familiar with such expressions as אבק רבית, something not actually an interest payment but nonetheless giving the impression that someone rendered a service for free which would have been charged for had the recipient of the service not been a lender to the person rendering the service. We have a similar expression when dealing with the laws of לשון הרע, evil gossip. The Tosephta Avodah Zarah 1, 10 describes four areas in which the term אבק is used halachically. All of them are not transgressions that are dealt with by the Courts, but are matters of individual piety. When the Talmud described the "dust" of the struggle between Jacob and the guardian angel of Esau as having risen to the throne of G–d, what is meant is that the issue was such a paralegal impropriety committed by Jacob as marrying two sisters outside the boundaries of ארץ ישראל.

"strive (hishtadel)": This [word refers to] a matter of training and thought about the thing. And the [Aramaic] translation of, "and a man struggled with him" is veishtadel gavra imei - Rambam.

When the Torah continues with אם בגפו יבא, we must examine this expression more closely. Why did the Torah choose this expression instead of the word לבדו normally used to describe someone as being alone, such as when the Torah describes Jacob as remaining alone (Genesis 32,25)?

A boor (bur) is one who does not have wisdom nor [proper] traits. And an ignorant person (literally, a man of the land - am haarets) is one who does not have intellectual virtues but he would have some character virtues. And [the meaning of] a person prone to being ashamed is known. And an impatient person is one who is impatient about everything and gets angry. And the matter of striving is to accustom your soul and lead it to acquire the virtues. And since there are no wise men [there] to teach you, you should teach yourself. And the [Aramaic] translation of (Genesis 32:25), "and a man struggled with him" is "and a man strived with him" (Onkelos Genesis 32:25). And they said that the Torah is not found with men of pride and arrogance and not with those that go to far lands. And they supported this by way of a flourish with a verse and said (Eruvin 55a), "'It is not in the heavens, that you should say, etc. Neither is it beyond the sea, etc.' (Deuteronomy 30:12-13)." They said, "It is not with the arrogant (who elevate themselves like the sky) and it is not with those that go across the sea."

AND IF A MAN ‘Y’FATEH’ — “speaks to her emotions [until she submits to him]. And so did Onkelos render it arei y’shadeil, the term shidul in Aramaic being like pitui [persuasion, seduction], in the Sacred Language. ‘MAHOR YIMHARENAH’ (HE SHALL SURELY PAY A DOWRY FOR HER) TO BE HIS WIFE — he shall assign her a marriage portion as is the manner of a man to his wife by writing her a kethubah (marriage contract), and he shall marry her.” Thus far is Rashi’s language. But this is not correct, for the term pitui [does not mean “speaking to her feelings,” as Rashi put it], but winning over another person’s will by falsehood. A similar usage of the term is found in these verses: ‘yifteh l’vavchem’ (your heart will be deceived); (Deuteronomy 11:16.) ‘vayift’ (and he seduced) my heart secretly; (Job 31:27.) if my heart ‘niftah’ (have been enticed) unto a woman. (Ibid., 9.) This is why people whose minds are not adroit in discriminating matters, and whose hearts can be easily bent by a few words at the beginning of a discussion, are called p’ta’im (simple-minded ones), just as it is said, ‘peti’ (the simple-minded) believeth every word, (Proverbs 14:15.) and he who seduces a virgin in order to have sexual relations with her, bends her will to his desire by words of falsehood, and is therefore called m’fateh (seducer). Onkelos, however, divided the term pitui into two meanings. Thus here he translated it: y’shadeil, which is an expression for cunning and effort that a person exercises towards another in order to do with him as he pleases, regardless of whether this effort is by means of words or deeds. Thus Onkelos translated: ‘vayei’aveik’ a man with him (Genesis 32:25. See Vol. 1, pp. 404-405 where Ramban discusses in brief the same theme as here.) — v’ishtadeil (and a man ‘wrestled craftily’ with him). And Yonathan ben Uziel (See Vol. 1, p. 127 Note 152.) translated: ‘v’shovavticho’ (and I will turn thee about), and put hooks into thy jaws (Ezekiel 38:4.) — ‘v’ishtadlinoch.’ And in the Targum of the Scroll of Ruth we find: Where hast thou gleaned to-day? ‘v’anah asit’ (and where wroughtest thou)? (Ruth 2:19. It is of interest to note that Ramban refers to “the Targum of the Scroll of Esther” instead of ascribing it as he had done in the preceding reference to the Targum on the Book of Ezekiel. This indicates that Ramban held them to be of different authorship. Such indeed is the prevailing opinion in modern scholarship (see P. Churgin, Targum Kethuvim, pp. 140-151).) — ‘u’lan ishtadalt l’me’bad’ (and where have you ‘endeavored’ to work)? — And she said: The man’s name with whom ‘asithi’ (I wrought) to-day is Boaz, (Ruth 2:19. It is of interest to note that Ramban refers to “the Targum of the Scroll of Esther” instead of ascribing it as he had done in the preceding reference to the Targum on the Book of Ezekiel. This indicates that Ramban held them to be of different authorship. Such indeed is the prevailing opinion in modern scholarship (see P. Churgin, Targum Kethuvim, pp. 140-151).) is translated in the Targum: ‘d’ishtadalith imei’ (with whom I ‘endeavored’). For all effort involving skill, with which a person attempts to achieve something, is called hishtadluth (endeavoring). Thus the Rabbis have said in the Mishnah: (Aboth 2:5.) “And where there are no men, hishtadeil (strive) to be a man.” And in the Gemara (Berachoth 58a.) we find: “A man should always yishtadeil (strive) to go out to welcome kings of Israel.” And in Scripture it is written: and he [i.e., the king] ‘mishtadar’ (labored) to rescue him, (Daniel 6:15.) — employing every skill [to save Daniel]. In my opinion, associated with this term [hishtadluth — striving] is the expression, rebellion ‘v’eshtadur’ (and sedition) have been made therein, (Ezra 4:19.) meaning, rebellion and “much striving.” For even in the Sacred Language these letters [the lamed and the reish of y’shadeil, y’shadeir] interchange. Thus we find: mazaloth (constellations) (II Kings 23:5.) and mazaroth; (Job 38:32.) niml’tzu (sweet), (Psalms 119:103.) and nimr’tzu (forcible); (Job 6:25.) ‘mifl’sei’ (the balancing of) the clouds, (Ibid., 37:16.) and ‘mifr’sei’ (the spreadings of) the clouds. (Ibid., 36:29.) Similarly in Aramaic: va’alu (and behold), (Daniel 7:8.) and va’aru. (Ibid., Verse 7.) Sharshereth (chain) (Further, 28:14.) is termed by the Sages shalsheleth. (Mikvaoth 10:5.) There are Mishnaic texts where it is written, “hishtadeir [instead of hishtadeil — both terms meaning ‘strive’] to be a man.” (Aboth 2:5.) It is for this reason that Onkelos renders ki y’fateh — arei y’shadeil (he will endeavor); he will attempt by devious means to invest the virgin with a sense of trust in him, by many ruses, until she submits to him. And since seduction may be achieved in many ways — sometimes with words, sometimes with money, sometimes by falsehood to mislead her, and sometimes even by truth, as when he really wishes to marry her — therefore Onkelos did not use a precise term for it, but rendered it as an expression of “endeavor.” However, in the verse, lest your heart be ‘yifteh,’ (Deuteronomy 11:16.) he used the other meaning and translated it: ‘dilma yit’ei,’ for there it means, “perhaps you will be misled.” And that which the Rabbi [Rashi] explained: “‘Mahor yimharenah’ (he shall surely pay a dowry for her) to be his wife — he shall assign her a marriage portion as is the manner of a man to his wife, by writing her a kethubah (marriage contract)” — this is not correct, for if the seducer marries her, he pays no penalty, (Verse 16, and Kethuboth 39a.) and if he divorces her after the marriage, there is no monetary obligation upon him by law of the Torah, since a kethubah is a matter of Rabbinic ordinance. Rather, mohar means gifts — the gifts which a man sends to his betrothed, jewels of silver and jewels of gold (Genesis 24:53.) and clothes for the wedding ceremony and marriage, these being called sivlonoth in the language of the Rabbis. (Kiddushin 50a.) Thus they said: “Mohari go back [upon the death of the wife].” (Baba Bathra 145a. This applies to a case where the marriage was not consumated (Even Ha’ezer 50, 4).) And Onkelos rendered the verse, And Shechem said… Multiply upon me greatly ‘mohar’ and gift (Genesis 34:12.) — “multiply upon me greatly moharin [in the plural] and gifts,” and Shechem would not have vowed to write Dinah many kethuboth. Instead, mohar means gifts, as I have explained. It is possible that the word is derived from the expression ‘m’heirah chushah’ (hasten, stay not), (I Samuel 20:38.) because the mohar is the first thing which hastens the wedding, as the groom hurries and sends these presents ahead of him in eager haste and then he comes to his father-in-law’s house to make the wedding or the feast, just as the Sages have spoken of “parties of sivlonoth” (when presents are presented to the betrothed). (Pesachim 49a.) The meaning of ‘mahor yimharenah’ to be his wife is then, that the seducer should send her presents and necessities for the wedding in order to become his wife. There is thus a hint here that both the seducer and the seduced can prevent the marriage, since Scripture uses such language rather than saying expressly that he should take her to him as his wife; for there is no commandment upon him to marry her unless he so desires, and if he does not want her to begin with, he is to pay fifty shekels of silver. (Deuteronomy 22:29. As explained further on in Ramban, this fine [stated in the case of a violator] applies also to a seducer — if he or she refuses marriage.) After that Scripture states (Verse 16 here.) that if the father refuses to give her unto him, he shall pay him money according to the ‘mohar’ which men give to virgins whom they marry. The reason for this fine is that the seducer has spoiled her reputation in the eyes of young men, thus the father will have to give her many presents and they will not give her any dowry, therefore it is right that the seducer should pay it. Our Rabbis have said (Mechilta here in the verse, and Kethuboth 10a.) that the amount of this mohar was determined by Scripture in the case of the violator to be fifty shekels of silver, (Deuteronomy 22:29.) the law of the violator and of the seducer being alike in this respect. Scripture, however, did differentiate between them in that in the case of the violator it says, and she shall be his wife… he may not put her away all his days, (Deuteronomy 22:29.) the reason [for this distinction between the violator, who must marry the maiden whom he has raped, and is forbidden to divorce her ever, and the seducer, who does not have to marry the seduced girl, but may instead pay the penalty mentioned in the Torah], is that usually it is handsome young men (Ezekiel 23:6.) who seduce virgins, and the beautiful daughters of prominent families, [in the hope of marrying them]. But since it is not proper that he should gain from his sin, [i.e., that the girl should have to marry the seducer], therefore He explained that he cannot marry her against their will [hers and that of her father], but instead must pay them. Also, because she too sinned in this matter, He did not impose it on him to have to marry her against his will, but instead it is enough if he pays the penalty [of the fifty shekels of silver], and if he marries her with her consent and that of her father, she has the same status in relation to him as all women, having no claim to a kethubah from him by law of the Torah [but only by Rabbinic ordinance]. Similarly, it is usually the sons of prominent families who rape the daughters of those less-known families who have no power against them. Therefore He said in the case of the violator, and she shall be his wife (Deuteronomy 22:29.) — against his will. And in the opinion of our Rabbis, (Kethuboth 39b.) there too [in the case of the violator] the maiden and her father can withhold consent, as it would not be correct that he should marry her against her will, and thus do her two evils. Sometimes she may be of a more honorable family than he, and it is inconceivable that she should be further disgraced by his sinful act. The fair law is thus that the decision as to the marriage of the raped maiden be left to her discretion and that of her father, and not to the violator; instead, [if she desires it] he must marry her against his will, (“Even if she be lame, even if she be blind, and even if she is afflicted with boils” (ibid., 39 a).) in order that violent men should not take liberties with the daughters of Israel. Now this law of seduction only applies to a na’arah, (A na’arah is a maiden between the age of twelve years and a day and twelve and a half. After that she counts as a bogereth — past her maidenhood. The period of yalduth (childhood) is from three years and a day to twelve years and a day.) as does the law of violation [which applies only to a girl between the ages of twelve years and a day, and twelve and a half], for there Scripture expressly stated, if a man find a ‘n’arah’ that is a virgin, (Deuteronomy 22:28.) but here He did not mention na’arah. The reason for this is that the term na’arah mentioned there [in the case of a violator], is used in order to exclude the bogereth [a woman who has passed the stage of maidenhood], who is considered an adult woman, whereas a girl who is a minor [between the ages of three years and a day and twelve years and a day], is also included under the terms of the law of violation. But here [in the case of seduction], it was not necessary to exclude a bogereth, for it is self-understood that one who seduces a bogereth pays nothing, as he did it with her mature consent. Besides, a father has no rights at all in his daughter after the days of her maidenhood, as it is written, ‘bin’ureihah’ (in her maidenhood) in her father’s house, (Numbers 30:17.) and here He said, If her father utterly refuse to give her unto him, (Verse 16 here.) thus indicating that he [the father] can give her to him as a wife, seeing that he has the authority to take her betrothal-money, and this applies only when she is a minor or a na’arah, (A na’arah is a maiden between the age of twelve years and a day and twelve and a half. After that she counts as a bogereth — past her maidenhood. The period of yalduth (childhood) is from three years and a day to twelve years and a day.) just as the Rabbis interpreted: (Kiddushin 3b.) “All benefits which accrue during maidenhood belong to her father.” (There was no need for Scripture here to write na’arah to exclude a bogereth from the law of seduction, since the verse if her father utterly refuse etc. could not possibly speak of a bogereth. Hence it is self-understood that the section deals here with a na’arah, and there was no need to mention it. But in the case of violation etc.) But in the case of a violation it was necessary to write na’arah, in order to exclude a bogereth (A na’arah is a maiden between the age of twelve years and a day and twelve and a half. After that she counts as a bogereth — past her maidenhood. The period of yalduth (childhood) is from three years and a day to twelve years and a day.) from that law, because we might have thought that if she were a bogereth he should pay the fifty shekels of silver to her, [instead of to her father; it was therefore necessary to state] that it is a Scriptural decree [that if she is a bogereth he is free from that penalty], the reason being that since she is in full control of herself, she should guard herself against such a mishap. Now Rabbi Abraham ibn Ezra explained mohar as being an expression of “binding” [that he should bind her to him as a wife], similar in usage to the verse, Let the idols of them be multiplied ‘acheir maharu’ (who bind themselves to another god). (Psalms 16:4. It is generally translated: “that make suit unto another.” According to Ibn Ezra: “that bind (or connect) themselves with another god.” Ramban’s own interpretation of that verse follows later in the text.) But this is not correct; instead, the meaning of mohar is as I have explained it on the basis of the words of our Rabbis, of blessed memory. And in my opinion acheir maharu (Psalms 16:4. It is generally translated: “that make suit unto another.” According to Ibn Ezra: “that bind (or connect) themselves with another god.” Ramban’s own interpretation of that verse follows later in the text.) means, “those who are ‘hasty’ in thought, [from the root maheir — fast] and follow another god precipitately, without consideration and without knowledge.” In the writings of the grammarians (R’dak in Sefer Hashorashim, root acheir.) [acheir maharu is explained as meaning]: “those who give mohar (gifts) to another god,” meaning that they bring him sacrifice and offering.

AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’ (“After him.” In our text of Rashi: “after the state of his health.”) And, lo, three men: (Verse 2 here.) angels who came to him in the form of men. Three: one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions. (“One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text.) This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission]. (It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi.) Perhaps it is because the two missions had rescue as their common goal. (Since healing and rescue are missions with a common purpose, one angel could be charged with both missions.) “And they did eat: (Verse 8 here.) they appeared to be eating.” In the book Moreh Nebuchim (Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.) it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him, (Verse 2 here.) and he said, if now I have found favor in thy eyes. (Verse 3 here.) This is the account of what he said in the prophetic vision to one of them, namely, their chief. Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought? (In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels?) Such is not found with respect to all the prophecies. And according to his (The author of the Moreh Nebuchim.) words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business, (See Ecclesiastes 5:2.) like dreams of falsehood, for what is the purpose of showing him all this! (Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac.) Similarly did the author of the Moreh Nebuchim say (Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.) in the case of the verse, And a man wrestled with him, (Further, 32:25. The reference deals with Jacob wrestling with the angel.) that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved? (Ibid., Verse 31.) The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity. (Ibid., 28:13.) Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat. (Ibid., 19:3.) Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee, (Ibid., Verses 17-21.) as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them! In truth, (Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text.) wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi (Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139.) pronounced, (Moreh Nebuchim, II, 41.) i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said (Megillah 3a.) concerning Daniel: “They (Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple.) were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together (The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b).) with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc. (Daniel 9:1.) The vision concerning the ultimate redemption (From the beginning of Chapter 10 there.) also occurred when Daniel was awake as he walked with his friends beside the Tigris River. (Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.)) Hagar the Egyptian (She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar.) is not included in the group of prophetesses. (In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further.) It is also clear that hers was not a case of the bath kol (prophetic echo), (Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2.) as the Rabbi (Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139.) would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty, (Exodus 6:3.) this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said: (Vayikra Rabbah 1:14.) “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes. (Hosea 12:11.) Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,” (Numbers 12:8.) as is explained in Vayikra Rabbah (Vayikra Rabbah 1:14.) and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel. Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying, (I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text.) since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal, (Ibid., Verse 9.) and he further said, For it was said to me by the word of the Eternal. (Ibid., Verse 17.) Our Rabbis have further stated (Bamidbar Rabbah 20:13.) in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back, (Numbers 22:34.) [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them, (Ibid., 22:20.) and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad. (Further, 22:12.) He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d. In the beginning of Vayikra Rabbah (1:9.) the Sages have said: “And He called to Moses, (Leviticus 1:1.) unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven. (Further, 22:15.) The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times. Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal; (Numbers 22:31.) similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see. (II Kings 6:17.) But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him, (Further, 32:25. The reference deals with Jacob wrestling with the angel.) And a certain man found him, (Further, 37:15.) in the opinion of our Rabbis (According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2).) — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy, (Exodus 3:2.) and in the words of Zechariah, (Zechariah 1:14, etc.) I will yet disclose words of the living G-d in allusions. Concerning on the matter of the verse, And they did eat, (Verse 8 here.) the Usages have said: (Bereshith Rabbah 48:16.) “One course after the other disappeared.” (That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire.) The matter of “disappearance” you will understand from the account about Manoah, (Judges 13:19.) if you will be worthy to attain it. Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised, (Above, 17:26.) Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.

TRY [Heb. hishtadel]. The meaning is “to accustom oneself and direct one’s thoughts toward something.” Onkelos translates “and a man struggled with him” (Genesis 32:25) as ve’ishtadal gavra imeih—Rambam.

וישאו בני ישראל את יעקב אביהם, “The children of Israel carried their father.” This was the occasion when they repaid him for the time at the Yabbok when he had carried all of them across the river. (Genesis 32,25)

[130] It is then too that he confers on him the crown of victory. Now the crown has a strange and outlandish and perhaps ill-sounding name; for the name given it by the president of the contest is “numbness”; for we read that “the broad part grew numb” (Gen. 32:25), a guerdon the most wondrous of all awards ever announced in honour of a victor.

[187] For, good friend, if you believe the holy Moses, virtue is not sound-footed in our mortal and bodily nature, but limps ever so little and is subject to a sort of stiffness, for we are told that “the width of the thigh was stiffened, and he halted on it” (Gen. 32:25, 31).

The Gemara returns to the verse of Jacob wrestling with the angel. The verse states: “And Jacob was left alone; and a man wrestled with him until the breaking of the day” (Genesis 32:25). Rabbi Elazar says: The reason Jacob remained alone was that he remained to collect some small pitchers that had been left behind. From here it is derived that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property.

The verse states: “And a man wrestled with him until the breaking of the day.” Rabbi Yitzḥak says: From here it is derived that a Torah scholar should not go out of his house alone at night, as Jacob went out alone at night and was injured. Rabbi Abba bar Kahana said that the source for this instruction is from here:

He strove with an angel and prevailed— The other had to weep and implore him. At Bethel [Jacob] would meet him, There to commune with him. (him Heb. “us.”)

Yaakov remained alone, and a man wrestled with him until daybreak.

And Jakob remained alone beyond the Jubeka; and an Angel contended with him in the likeness of a man. And he said, Hast thou not promised to give the tenth of all that is thine? And, behold, thou hast ten sons and one daughter: nevertheless thou hast not tithed them. Immediately he set apart the four firstborn of the four mothers, and there remained eight. And he began to number from Shimeon, and Levi came up for the tenth. Michael answered and said, Lord of the world, this is Thy lot. And on account of these things he (Michael) remained from God at the torrent till the column of the morning was ascending.

It is known that the main purpose of all of our service of G-d, be it Torah study, prayer, the mystical intentions of mitzvos or of eating, is in order to sort out and uplift the sparks of holiness from the depths of the impure shells. This is reflected on the human level when “men of substance” are uplifted to the level of “form.” (The Baal Shem Tov is applying the classic philosophical distinction between substance and form, or matter and spirit (chomer and tzurah), to human beings. The spiritual leaders of the community are “men of form,” who must uplift and refine the masses, who are “men of substance.” See Baal Shem Tov on the Torah, parashas Vayishlach, on Genesis 32:26, for more on this idea.) This is the meaning of “With this shall Aharon enter the Sanctuary.” But in order to be able to uplift the lower level to the higher one, one must first conjoin with that level. Then, one can uplift it. Toldos Yaakov Yosef, Yisro, p. 59c

‎[The following lengthy paragraph has been omitted in ‎several editions of the Kedushat Levi. I have included it as I ‎am puzzled why some publishers should have taken it upon ‎themselves to omit such an impressive proof of the author’s lofty ‎moral concept of how a Jew can become the personality which ‎reflects that he has thoroughly “digested” what the Torah ‎considers him capable of. Ed.]‎ “Here I have placed before you this day blessing and ‎curse.” It appears somewhat strange that two opposites ‎such as blessing and curse should have been lumped together by ‎Moses in a single verse, instead of being treated in separate ‎paragraphs, as is the case when the Torah, on two separate ‎occasions in Bechukotai and Ki Tavo, lists the results of ‎obeying or disobeying G’d’s commandments.‎ In order to understand this let us first explain an important ‎rule concerning the works performed by man, something ‎designed to prevent us from becoming overbearing and taking ‎undue credit when we do serve the Creator by performing the ‎various commandments that He has given us for our benefit. If ‎we were to do that, we would be only a few steps away from ‎generating physical desires that may overwhelm us. Not only must we not compliment ourselves for our service of ‎the Lord as being a major accomplishment on our part, but on ‎the contrary, we must consider such service as being minimal, ‎and as a result of this we must become conscious of the immense ‎spiritual gap between us and the Creator, so that we wind up ‎with a broken heart when we consider our relative impotence ‎when compared to Him. The more we serve Him, the more will we ‎realize that we are still at the beginning of gaining an ‎understanding of the immensity of a Being that has called into ‎existence the entire universe and keeps in constant touch with all ‎His creatures, being aware of what they do at any place and at ‎any time. If we merely take time out to contemplate that ours is ‎not the only planet that G’d has created but that are millions like ‎it, how can we not feel our relative insignificance in the scheme ‎of things that G’d has created?‎ We get a glimpse of the feelings generated by servants of ‎‎Hashem in the celestial regions when we recite daily in our ‎morning prayers that in spite of their knowing that they are ‎beloved, pure and mighty, i.e. ‎כלם אהובים כלם ברורים, כלם גבורים‎, ‎nonetheless, in spite of their “standing at the heights of the ‎universe,” ‎ברום עולם‎, they relate to the Creator in awe and dread, ‎i.e. ‎באימה וביראה‎. If this applies to the leading angels, how much ‎more does it apply to us mortal human beings. It appears from ‎the version quoted in our prayers that these angels did not ‎experience the feelings of their inadequacy until they were ‎actively involved in performing acts of service for the Creator.‎ Immediately following these lines in the morning prayers, the ‎highest category of angels, the seraphim, chayot and ‎‎ofanim, are described as having intensified and reinforced ‎their worship by proclaiming the holiness of G’d three times, i.e. ‎קדושה‎. When we serve the Lord in the proper manner, our ‎spiritual progress will assume the nature of a “chain reaction,” ‎each act of service resulting in a better understanding of the ‎Creator by His creature. Our author sees in the command to serve ‎the Lord by blowing shofar on New Year’s day, (Psalms 81,4) ‎an “invitation” to spiritually improve ourselves, the word ‎שופר‎ ‎from the root ‎שפר‎, personifying the concept of beautifying, i.e. ‎improving oneself. The word ‎תקיעה‎, based on the root ‎תקע‎, ‎meaning “firmly pitching (tent),” see Genesis 31,25 when used ‎with the blowing of the ram’s horn, suggests that this service of ‎the Lord be something firmly embedded in our personality, ‎‎[not an occasional visit to the synagogue. Ed.] The ‎fact that it is performed symbolically on New Year’s especially, ‎points to the effect it has in renewing our commitment to ‎‎Hashem. The very idea that we need periodically to “renew” ‎this commitment, suggests that we are still at the “beginning” of ‎our spiritual ascent. This is also reflected in the psalmist urging ‎us (psalms 98,1) to “sing a new song for the Lord.” The ‎נפלאות‎, ‎wonders, which G’d worked that the psalmist describes in psalms ‎‎98, are that He deepens the perceptive powers of His servants, ‎the ones who sing new songs in His praise.‎ It is worth recalling an explanation of the Baal Shem Tov ‎on psalms 48,15 where David describes G’d’s leading us forever ‎with the words: ‎הוא ינהגנו על מות‎, “He will lead us beyond death.” ‎The Baal Shem tov, uses a parable to explain that verse. A ‎father, when teaching his son to walk, ensures that he does not ‎start by running but by taking slow steps. In order to encourage ‎his son to walk more and more assuredly, he gradually distances ‎himself from the son, so that the latter needs to cover more ‎distance before arriving in the embrace of his father. The fact that ‎G’d, i.e. His essence, appears very distant to us encourages us to ‎make greater efforts to solve this mystery by getting closer to ‎Him through serving Him better. This in turn, creates the feeling ‎within us that although we have not achieved our objective in ‎unraveling all the mysteries surrounding G’d, we nonetheless no ‎longer consider our efforts as inconsequential. Every day we feel ‎as if we enter a new chapter in our service of the Lord.‎ ‎

Genesis 32,25. “when he realized that he could not ‎overcome him he injured his hip joint.” The subjects ‎alluded to here are the three parts of the universe, 1) the world of ‎the disembodied spirits, angels, collectively known as ‎שרפים‎ 2) the ‎inert “stars,” planets and galaxies in outer space, and 3) the living ‎creatures in our own “lower” part of the universe. In our part of ‎the universe, i.e. in man, the head represents the domain of the ‎angels in the “upper” part of the universe, the part of man that ‎enables him to recognize his Creator. The heart (within man) symbolizes the region we call outer ‎space, home to galaxies in the domain known as ‎עולם הגלגלים‎, the ‎world of the orbiting planets and galaxies. According to the ‎‎Sefer Yetzirah, heart, soul, enable man to recognise the ‎recurring seasons, and what makes up a year by observing them ‎in motion and realizing that a Creator must have directed their ‎orbits. Finally, the thighs of man ‎ירכים‎, represent the “lower ‎universe,” a domain in which G’d must be served by means of His ‎creatures having faith in their Creator. ‎ירכים‎, thighs, are viewed as ‎tools by means of which man is able to recognize the presence ‎and power of a Creator. ‎ירכים‎ is another word for ‎רגלים‎, which ‎does not only mean “legs,” but is related to ‎הרגל‎, habit, the ‎danger that man serves G’d only from rote, lip service. When ‎Yaakov is described as “the sun was shining for him”, ‎ויזרח לו ‏השמש‎, this is a hint that from that point on Yaakov worshipped ‎G’d also by means of his intellect. His faith henceforth was more ‎or less secure against arguments by the evil urge that could have ‎confused him in his faith. The word ‎י-עקב‎, was an allusion to his ‎serving G’d as an ‎עקב‎, an appendix, similar to the heel; once he ‎had the name ‎ישראל‎ added to his name, he had acquired the ‎letters ‎ראש‎, (head) as part of his name, signifying the far loftier ‎spiritual plateau that formed the basis of his faith.‎‎

Genesis 32,26. “He said: ‘’let me go for dawn is ‎breaking’”. A look at Rashi on this line reveals that he ‎considers this a request by the spiritual alter-ego of Esau to take ‎his turn in the heavenly choir praising the Lord in the world of ‎the ‎שרפים‎, disembodied creatures, every morning. The Midrash, ‎‎(Bereshit Rabbah 78,2 and Chulin 91) commented that this ‎‎“angel’s” turn to recite these praises of the Lord had not ‎previously occurred so that he was most disturbed not to miss ‎this opportunity of doing so. We need to understand why this ‎angel’s turn to recite these praises of the Lord had come just ‎then.‎ It seems that the spiritual representatives in heaven of all the ‎nations sing the praises of the Lord. The timing of their doing so, ‎usually coincides with whenever one of the nations on earth ‎whom they represent in the celestial spheres, had performed an ‎act of kindness for the Jewish people. This enables their ‎respective representative at the heavenly court to act as a ‎powerful advocate on behalf of their charges down on earth. Esau ‎at that time had done a kindness for Yaakov, which enabled his ‎celestial representative to stake his claim to take his turn in the ‎lineup waiting to sing these praises in the heavenly choir. As this ‎had been the first time Esau had done something kind for Yaakov, ‎his spiritual representative had never yet had an opportunity to ‎be part of that choir.‎

Therefore, we do not find their beginning in their end. This is because of the cessation of the intellectual radiance, so that there can be a complete [qualitative] lessening [and diminishment], as in the verse, (Genesis 32:26 (and Rashi there)) “And the hollow of Yaakov’s thigh was strained.”

This is in accordance with the statement in Zohar regarding the thigh of a Sota. (Regarding the verses, (Genesis 32:26) “And Yaakov was left alone, and there wrestled a man with him etc.” and, “He saw that he did not prevail against him, he touched the hollow of his thigh,” the Zohar (Mishpatim 111b) explains that the Sitra Achara (the side of evil) persevered over the thigh, i.e. Netzach, of Yaakov, and “won” it from him. The Zohar then continues to explain that the aspect of the “thigh” (i.e., Netzach) of the aspect of Yaakov was weakened until the Prophet Shmuel came and rectified it. (It explains there that its weakness was that it did not draw down the light of prophecy. As is explained elsewhere, prophecy is primarily revealed through the aspects of Netzach and Hod.) From the time of Shmuel onward the Sitra Achara does not have dominion over the aspect of the thigh of Yaakov. Rather, the forces of evil and concealment now receive their sustenance from another “thigh,” the thigh of the adulteress (Sota). As scripture states regarding the adulteress - Sotah (Numbers 5:22), “These waters that cause curse shall enter your innards to distend the stomach and cause the thigh to fall.” The reason for this is because the Sitra Achara itself is compared to an adulteress, as stated (Proverbs 2:17), “Who forsakes the friend of her youth, and forgets the covenant of her God.” (See Zohar II 111b; Numbers 5:21, 27.))

וירא, “the angel saw;” (realised)

כי לא יוכל לו “that he could not overpower Yaakov;” the words: לא יוכל, must be understood in the sense that Moses used them before taking leave from his people, when he said: in Deut. 31,2: לא אוכל עוד לצאת ולבא, “I cannot any longer lead you in war,” where he was physically fully able, but G-d had forbidden him to do so. The author cites more examples of the word יכול occurring in that sense.

ויגע, “the angel touched in a manner which twisted (his hip joint);

בכף ירכו, “his hip joint;” he tried to dislocate his hip joint, hoping that this would cause him to fall down.

ותקע, “he succeeded in dislocating it.” This is one of the words which can be interpreted in two opposite ways depending on the context in which they appear. A well known example is the root דשן, which can mean “to saturate,” i.e. to heap more and more of a substance onto something, but it also appears as removing excess ashes from the altar. (Compare Exodus 27,3) The root תקע is more familiar to us as meaning to firmly establish something, such as the pegs holding a tent to the ground it is on. Compare Genesis 31,25, ויעקב תקע את אהלו בהר, “and Yaakov placed his tent firmly on the mountain.” Compare Leviticus 6,3, Psalms 80,10, and Psalms 52,7. In our verse it describes the angel’s attempt to uproot Yaakov.

כף ירך יעקב, “the hip joint of Yaakov.” The angel succeeded to injure Yaakov despite G-d’s assurances to him that “I will protect you wherever you go;” because Yaakov allowed himself to be frightened of Esau in spite of G-d’s assurances. [This was a lack of faith in G-d’s promise. Ed.] We find something similar with Moses, whom the angel injured and almost killed. (The incident at the inn on the way to Egypt) He had been assured of G-d’s support (Exodus 3,12) but displayed fear of Pharaoh, and refused the mission to become the leader of the Jewish people and to return to Egypt. (Exodus 3,13) He had asked G-d to send anyone but him.

THAT HE PREVAILED NOT AGAINST HIM. The angel against Jacob.

HE TOUCHED THE HOLLOW OF HIS THIGH. Jacob’s thigh.

WAS STRAINED. Va-teka (was strained) is similar to teka (be moved) (It comes from the root yod, kof, ayin and means was moved (Cherez, Weiser). J.P.S. renders it as alienated.) in Lest My soul be moved (teka) from thee (Jer. 6:8). The hollow of Jacob’s thigh moved out of its place.

וירא כי לא יוכל לו, that he could not force him to the ground.

ויגע בכף ירכו, he hinted to him that whereas Esau would not be able to overpower him, danger lurked for him from another source, that someone of his own children would cause him grief. He referred to his daughter who would be raped by an uncircumcised gentile. This is why he injured his כף ירכו, the word כף being feminine. Yaakov understood all this from what the angel had done, but he may not have understood how this hint applied to his daughter until it happened. He may have thought that she would either take sick or die. The entire episode must be viewed as a dream he had, even though on the morrow he found himself limping. This was a sign from G’d, a reprisal of a kind, for the doubts he had expressed about the various promises G’d had made him. G’d now punished him by making him unable to rely on parts of his body that he was in the habit of relying on. True, Yaakov trusted G’d with all his heart, but he was in a constant state of worry that the promises he had received would not come true due to some sin he had committed. Considering that G’d’s promise had been repeated on different occasions, proving that in the interval Yaakov had not forfeited his claim to them, he should no longer have doubted that G’d would not keep His promise for whatever reason. His servile behaviour towards Esau, including the many times he called him adoni, “my lord,” implied a lack of trust in the validity of G’d’s promises to him. Neither should he have sent him such an elaborate gift, nor should he have prostrated himself before him repeatedly. By doing so he committed a sin and G’d punished him in this life by afflicting his body, retribution already for planning to do this. If you prefer, you may understand this story as something taking place while Yaakov was awake but that he day dreamed the event and that the man appeared to him in this dream but that was a figment of his imagination. Similar events occurred in Joshua 5,13 although the conversation between Joshua and the angel sounds very real. In Judges 6,11 a similar wakeful encounter with someone perceived as an angel in human guise happened to Gideon, and there are more such instances in the Scriptures. In fact, we could also understand the encounter between angels and Avraham, and between Lot and the angels in such terms. However, the difficulty with such an interpretation in our example is the physical contact not only described in the narrative, but the evidence of an injury sustained by Yaakov which could hardly have resulted from some hallucinatory encounter. It is difficult to reconcile the Torah’s historical note that in commemoration of Yaakov’s injury the Jewish people do not eat the organ of an animal that corresponds to the one which was injured in Yaakov’s body during that encounter.

ותקע, we find the word used in a similar meaning in Jeremiah 6,8 פן תקע נפשי ממך, “lest My essence be removed from you.”

AND HE SAW THAT HE PREVAILED NOT AGAINST HIM. Ye angels of His, ye mighty in strength, that fulfill His word. (Psalms 103:20.) Because of this (Although the angel’s strength was superior to Jacob’s, he was restrained by G-d from harming him.) the angel could not prevail against him to harm him for it was not permitted to him to do other than that which he did to him, namely, to disjoint the hollow of his thigh. Now the Rabbis have said in Bereshith Rabbah: (77:4.) “He touched all the righteous people who were destined to come from Jacob. This refers to the generation of religious persecution.” (This refers to the religious persecution during the reign of Emperor Hadrian, 117-138 Common Era.) The purport of this Midrash is that this entire event constitutes a hint to his generations, indicating that there will be a generation from the seed of Jacob against whom Esau [Rome] will prevail to the extent of almost uprooting his seed. This occurred in one generation during the period of the Sages of the Mishnah, which was the generation of Rabbi Yehudah ben Baba (In Sanhedrin, 13 b, it is recounted how this Sage suffered martyrdom for the sake of ordaining his disciples, an act which the Romans had forbidden.) and his companions. (Possibly a reference to the Assarah harugei malchuth, the Ten great Rabbis who endured martyrdom rather than abide by the Hadrianic regulations.) As they said: (Shir Hashirim Rabbah 2:18.) “Rabbi Chiya bar Abba said, ‘If a person were to tell me, “Give your life for the sanctification of the Name of the Holy One, blessed be He,” I would give it, providing only that they slay me immediately. But in the generation of religious persecution I could not endure!’ And what did the Romans do in that generation? They would bring iron balls and heat them in fire and then place them under their arm-pits and cause their death.” And there are other generations in which they have done to us such things as these and even worse, but we have endured and it has passed over us, just as it is hinted in the verse, And Jacob came in peace. (Further, 33:18.)

כי לא יכול לו, the angel did not succeed in preventing Yaakov from crossing and fleeing.

ותקע, was dislocated, separated. We find the word as having a similar meaning in Jeremiah 6,8 פן תקע נפשי ממך; “lest My essence not become separated from you (Israel).” Whereas in the words ירך the emphasis is on the first syllable, in verse 33 in the word הירך the emphasis is on the letter ר, seeing that there it is used as a noun, whereas here it appears in an adjective mode. Whenever ירך appears in a construct form (Exodus 40,24, i.e. as something subordinate, its stress is on the first syllable) Also the kametz changes to a segol, as the word in unadorned mode is yarech and not yerech. [the author quotes parallels from the word gezel and gazel, respectively, claiming that the unadorned noun for robbery is gazel not gezel. He makes the same claim for the words geder and gader (fence) respectively. [In modern Hebrew the latter is accepted whereas “robbery,” גזל, does not appear with a kametz, but the difference between the construct mode and the unadorned noun is merely that the latter has a chataf segol instead of a regular vowel segol. Ed.]

ויגע בכף ירכו HE TOUCHED THE HOLLOW OF HIS THIGH — The upper thigh-bone that is sunk in the hip is called כף because the flesh on it (on this bone) has the form of the hollow part of a pot-ladle (כף).

ותקע AND WAS STRAINED — It was violently torn from its joint. Similar in meaning is (Jeremiah 6:8) “Lest My soul be alienated (תקע) from thee” — i.e. removed from thee; and in the Mishna, לקעקע בצתם, which means to remove violently (לשרש) their roots.

נגע ב־ ist immer ein ungehöriges Anrühren: נוגע בטומאה בקדש usw. Häufig auch: ein heftiges, feindliches Anpacken, so (Job 1, 19) von dem Sturm, der das Haus an allen vier Seiten packte und umriss: .ויגע בארבע פנות הבית ותקע — von ,יקע schwebend werden, daher הוקע schwebend machen, henken. — כף הירך ist der starke Fleischmuskel, welcher das Schenkelbein regiert und den festen Stand und Gang auf der Erde bedingt. Der Gegner wollte Jakob von der Erde aufheben und ganz niederwerfen. Das, sah er, gelang ihm nicht. Da packte er ihn an den Hüftballen und, indem Jakob sich ihm widersetzte, wurde der Muskel von seinen Bändern losgerissen, so, daß er fortan den Fuß nicht mehr regieren konnte und Jakob dadurch hinkend wurde. Also: während des ganzen nächtlichen Kampfes bemüht sich Jakobs Gegner, ihm den Boden völlig unter den Füßen zu entziehen, ihm die Existenz auf Erden überhaupt streitig zu machen. Das gelingt nicht; wohl aber gelingts ihm, ihm die materielle Kraft zu schwächen und ihn zu hindern, sich seiner natürlichen Anlagen und Kräfte zum festen Fortschritt auf Erden zu bedienen.

לא יכול לו, seeing that most of Yaakov’s striving was oriented toward G’d and heavenly concerns. Both his thinking and his conversation had G’d and His will as its focus.

ויגע he informed him that in the future, i.e. כף ירכו, many of his offspring would become guilty of sins against G’d. While this troubled Yaakov he momentarily digressed from his concentration on G’d so that the angel could inflict an injury upon him during his lapse of concentration.

While the pair were grappling each other, he, the man, said: Release me, for the dawn has broken. I cannot remain here for I am a nocturnal being. Here the verse clearly indicates that the strange figure was a spiritual entity. Nevertheless, Jacob felt that he was capable of subduing him, and he said: I will not release you unless you bless me. Jacob demanded neither surrender nor apology, but submission, expressed in the form of a blessing. The stranger’s agreement to the request, and the bestowal of a blessing, would indicate his acceptance of Jacob.

וירא כי לא יכול לו, “when the man realized that he could not overpower him, etc.,” actually, he could have overpowered Yaakov, seeing that he was an angel disguised as a human being, איש; however he had not received permission to do this. All he had been allowed to do was to dislocate Yaakov’s hip joint. This injury too was intended to serve as a warning to the Jewish people in the future that there would arise a descendant of Esau, the Roman Empire, who would threaten to totally annihilate the people.

ויגע בכף ירכו, “he ‘touched’ his thigh-joint.” He intended thereby to cause Yaakov to fall to the ground, in the manner of two people wrestling, when each one attempts to first force his opponent to the ground. Some commentators claim that the angel tried to inflict a disabling blow on Yaakov, one that would disqualify him from performing service on the altar, as a penalty for his having taken the birth right from Esau, i.e. Esau’s privilege to perform such service for G’d. on the altar. Prior to the building of the Tabernacle all such service was performed by the firstborn of each Jewish household.

“He wrenched Jacob’s hip” [32:26]. He wrenched Jacob’s hip. That is to say, the hip that lay with two sisters. With this, the angel was able to prevail slightly over Jacob. (Bahya, Genesis, 32:25.) Ba’al ha-Turim writes. The angel saw that he could not do anything to Jacob. He thought that he was an angel and wanted to see if he had a knee, since angels have no knees. Thus, the angel was able to wrench his hip. (Ba’al ha-Turim, Genesis, 32:26.)

It is from the roots of this commandment [that it is to serve as] a hint to Israel that though they will suffer many troubles in the exile by the hand of the nations and by the hand of the [descendants] of Esav (i.e. the Christians), [the Jews] should trust that they will not perish, but rather that their descendants and name will stand firm forever, and that their redeemer will come and redeem them from their oppressor. And in continually remembering this idea through the commandment that serves as a reminder, they will stand firm in their faith and righteousness forever. And this hint [stems from the fact that] that the angel who fought with Yaakov our forefather — who according to tradition (Bereshit Rabbah 78) was the guardian angel of Esav — wished to eliminate Yaakov from the world, he and his descendants; but he could not [get the better] of him, (Genesis 32:26) but anguished him in injuring his thigh. Likewise, Esav’s seed anguishes the seed of Yaakov; but in the end, [the latter] will be saved from them. As we find (Genesis 32:32) with respect to [our] forefather that the sun shone to heal him and he was saved from pain, so will the sun of the messiah shine and he will heal us from our pain and redeem us speedily in our days, amen!

Because of its systemic failure to understand time, philosophy (an immense gift to civilization, and still our best way of thinking about thinking) has always been, and will always be, disastrous when applied to the political realm, which is what happened in revolutionary France and communist Russia. Philosophy as political ideology constantly holds forth the promise of a shortcut to utopia – and there is no shortcut. It took forty years for the Israelites to get from Egypt to the banks of the Jordan, a journey that should have taken days. That, says Maimonides, was no accident. A generation born in slavery was not ready for the responsibilities of freedom. Hope is the ability to combine aspiration with patience; to be undeterred by setbacks and delays; to have a sense of the time it takes to effect change in the human heart; never to forget the destination even in the midst of exile and disaster. The politics of progress, from Plato to Marx (what J. L. Talmon calls “secular messianism”), is always impatient, because it lacks more than a superficial understanding of time. Judaism has never ceased to wrestle with time (“I will not let you go until you bless me,” said Jacob to the angel [Gen. 32:26], as Jews have always said of time and fate). Because of this it yields a different kind of aspiration, one that I call the politics of hope.

There are commandments that serve as reminders of the fundamental commandments, such as the observance of the Sabbath, which commemorates the work of Creation, and the cessation of slave labor, which recalls the Exodus from Egypt. Similarly, the Passover, the matzah, the bitter herbs, the Feast of Tabernacles, the mezuzah, the hand and head Tefillin, and the tzitzit are all reminders. Although the blue thread is not indispensable, similar to how the absence of bitter herbs does not invalidate the obligation of eating matzah, the blue thread serves as a reminder. Therefore, the robe of the High Priest is entirely made of blue, and the golden plate on the headgear is tied with a blue cord. However, one should not wrap themselves in a prayer shawl or perform a complete mitzvah while in the marketplace, as the heart may be more prone to wander after the eyes than during prayer. I mention this because I have witnessed many individuals who are not God-fearing, yet they wrap themselves in a prayer shawl out of self-respect. The ephod and the breastplate also serve as memorials. Similarly, the sciatic nerve, which is prohibited for consumption, serves as a reversal of the eating of the Passover offering. Now I will explain that just as when a father receives upon himself and his descendants the obligation of hearing the voice of the father, as in the days of Purim and the laws of fasting, it is written in the scroll (Esther 9:27), "And Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with full authority to confirm this second letter of Purim." They established the days of Purim for themselves and for their descendants, as the prophets and elders of the earlier generations enacted these fasts due to the calamities that befell them. Thus, they fulfilled the words of the four fasts that are recorded in the Twelve Prophets. If one does not transgress the commandments of our Lord, it is enough. And the reason for this matter is so that the kindness that the Lord bestowed upon Jacob, who alone is our father and does not share it with others like Abraham and Isaac, is remembered. For the Lord chose him and did not mix with his descendants, unlike those whom the Lord did not choose, like the Canaanites, as mentioned in the Torah (Genesis 9:25): "Cursed be Canaan; a servant of servants shall he be unto his brethren." Canaan, who is from the descendants of Shem, the father of all the Hebrews, was cursed and not redeemed through their food and wine, as it is stated. And the prophet said (Hosea 12:3): "He took his brother by the heel," and the meaning of "the sons trembled" (meaning, the sons of Jacob) is explained there in Hosea. And it testifies regarding Judah, and afterwards it says, "in the womb he took his brother by the heel," which means that the Lord granted him strength so that his hand would grasp the heel of Esau before he emerged from the womb. And he did not do so for every newborn. And those who claim that this occurred after his birth is not plausible, for it is written, "His hand took hold," and if it were according to their words, it would have been written, "And afterward his brother came out, and his hand took hold." Furthermore, while he was still in the womb, Jacob grasped his brother's heel, and in his strength, he contended with God and struggled with the angel but could not prevail. And behold, he has a great merit. Additionally, according to the wisdom of physicians, each organ retains the impression of its form if it is healthy, and the opposite is true as well. And because it is written (Genesis 32:26), "And he touched the socket of Jacob's thigh," therefore, he would not eat from that day forward. They are obligated to show honor to their father, and I needed to elaborate on this matter because it is understood according to the straightforward meaning. Only the statute is mentioned, and there is nothing like the rite of circumcision. As it is written (Leviticus 12:3), "And on the eighth day, the flesh of his foreskin shall be circumcised." It is also written concerning the matter (Deuteronomy 5:16), "The orphan and the widow you shall remember, for you were slaves in Egypt, and you shall not overpower the works of my hands, says the Lord."

We now must awaken you to many places in Torah where the name Ya”h-י״ה is found. For example, the verse states, (Exodus 17:16) “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-MiDor Dor-מדור דור”? The following explains this verse: The wicked Amalek (The numerical value of Amalek-עמלק-240 is the same as “doubt-Safek-ספק-240,” in that the external husk (Kelipah) of Amalek sows doubt, as will soon be intimated.) comes from the power of the primordial snake (Nachash HaKadmonee). He adheres to him and derives his strength from him. From the time that the primordial snake (Nachash HaKadmonee) instilled his contamination into Chavah, (Talmud Bavli, Shabbat 146a) Adam severed the plantings above (After the sin of the Tree of the knowledge of good and evil, Adam separated from his wife Chavah for one-hundred and thirty years, during which time he had nocturnal emissions of his seed with she-demons (Liliot) in his dreams. He thus caused a separation between the Sefirah of Kingship-Malchut and the Sefirah of Splendor-Tiferet. This caused the plantings to be severed, and the conduits to pour out wasted influence. This caused the separation of the Ingathering of Israel-Knesset Yisroel from the Holy One, blessed is He, in which the title Lord-Adona”y-אדנ״י was separated from the Name HaShem-יהו״ה, thus blemishing the letters Vav-Hey-ו"ה of the Name HaShem-יהו"ה. He then repented and returned to his wife Chavah and gave birth to his son Sheth who was born “in his likeness and image.” See Genesis 5:3 and Rashi there; Midrash Bereishit Rabba 20:11, 24:6; Bamidbar Rabba 14:12; Zohar III 31a, and elsewhere.) and “estranged the Master-Alooph-אלוף.” (See Proverbs 17:9 – That is, he brought about a separation of the title Lord-Adona”y-אדנ״י from the Name HaShem-יהו״ה, thus concealing the Master of the World-Aloopho Shel Olam-אלופו של עולם.) This is the secret of the withdrawal of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds, (Midrash Shir HaShirim Rabba 5:1 to Song of Songs 5:1 – “At first, the essential root of the Indwelling Presence of HaShem-יהו״ה, the Ikkar Shechinah, was in the lower worlds.”) so that, “the dove could not find a resting place for the sole of its foot.” (Genesis 8:9 – The dove-Yonah-יונה refers to the Ingathering of Israel-Knesset Yisroel, the Indwelling Presence of HaShem-יהו״ה, the Shechinah. This verse thus hints at the exile of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from (Isaiah 66:1) “the earth (Aretz-ארץ) is My footstool,” as well as the exile of the Jewish people. See Talmud Bavli, Brachot 53b; Tikkunei Zohar 22b.) Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased, (Talmud Bavli, Shabbat 146a ibid. – “When the Jewish people stood at Mount Sinai their contamination (which was instilled in Chava by the primordial snake ceased.” That is, at the giving of the Torah at Mount Sinai there was a direct revelation of the true unity and singularity of the Name HaShem-יהו״ה, blessed is He, in a manner that there is no room for doubt-Safek-ספק-240 (which is Amalek-עמלק-240) as it states (Exodus 19:20), “And HaShem-יהו״ה came down upon Mount Sinai,” and (Exodus 20:2), “I am HaShem-יהו״ה your God,” that we heard directly from the Almighty One, as discussed before in Gate Six.) nevertheless, the blemish of the moon (Kingdom-Malchut) (Levanah-לבנה) was never removed, (See at greater length in Talmud Bavli, Chulin 60b; This is explained at length in Pardes Rimonim, Shaar 18 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon), Etz Chayim, Shaar 36 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon) and elsewhere.) except at specific intervals in time [on Rosh Chodesh-the new moon] when certain known sacrifices are offered, namely the known he-goats (Se’irim-שעירים) that Se’ir adheres to, in that Se’ir is the first (Reishit-ראשית) of Amalek’s strength. (That is, the verse (Genesis 36:20) states, “These are the sons of Se’ir-שעיר the Horite… Lotan,” and (Genesis 36:22), “Lotan’s sister was Timna,” and (Genesis 36:12), “Timna was the concubine of Esav’s son Eliphaz; She gave birth to Amalek-עמלק-240 from Eliphaz.” (Also note Rashi there, that her birth came about through promiscuity and adultery, in which there was doubt-Safek-ספק-240 as to who her father was, which is why the verse only specifies that “Lotan’s sister was Timna.”)) The sign for this is the verse, (Numbers 24:20 – Amalak was the first nation to attack the Jewish people after they left Egypt, and did so without any reason or provocation.) “The first of the nations (Reishit Goyim-ראשית גוים) is Amalek.” When Amalek came, (That is, when Amalek (who is rooted in the blemish of the moon-Levanah) came and waged war on the Ingathering of Israel, their intention was to cause the separation of the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut, by blemishing the Sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש (the circumcision), so that it will not receive beneficence from the upper Sefirot.) he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,” (Genesis 32:26, 33; Also see Zohar I 146a, 170b; Zohar II 111b; Tikkunei Zohar 36a and elsewhere. Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (with commentary), Ch. 35, and the explanatory notes and citations there.) thereby shattering the Kingdom of the House of David. (That is, the Sefirah of Kingship-Malchut is called “The Kingship of the House of David”-Malchut Beit David-מלכות בית דוד, as discussed in the First Gate.) Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-Zachor-זכור what Amalek did to you (Parshat Zachor) was established. (That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor-זכור what Amalek did to you,” (which is to be recalled daily, see Mishneh Torah, Hilchot Melachim 5:5). As explained in Gate Two, the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek attempts to cause blemish in order to separate the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut. Therefore, to repair this, the Torah portion of Zachor-זכור is recited daily to repair this. Also see Zohar II 66a.) Thus, the final two letters of the Name HaShem-יהו״ה, were blemished by the hand (Yedei-ידי) of Amalek, so to speak. This was possible because the hand of HaShem-Yad HaShem-יד יהו״ה afflicted them, as in the verse, (Samuel I 12:12-15 – “But when you saw that Nachash-נחש, king of the children of Ammon, came upon you, you said to me, ‘No, but a king shall reign over us!’ But HaShem-יהו״ה your God, is your King! And now, here is the king who you have chosen, who you requested; for behold, HaShem-יהו״ה has set a king over you. If you will fear HaShem-יהו״ה and worship Him and listen to His voice and do not rebel against the word of HaShem-יהו״ה, then you and the king who reigns over you shall follow after HaShem-יהו״ה your God. But if you do not listen to HaShem’s-יהו״ה voice and rebel against the word of HaShem-יהו״ה, the hand of HaShem-יהו״ה shall be against you and against your fathers.”) “The hand of HaShem-Yad HaShem-יד יהו״ה shall be against you,” and it states, (Proverbs 30:19 – Also note the explanation (in Gate Six) about the verse (Deuteronomy 32:18), “You have weakened the Rock-Tzur-צור who gave birth to you, and have forgotten the God who brought you forth.” See Midrash Eichah Rabba 1:33; Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Zohar II 64a; Etz Chayim, Shaar 49, Ch. 7.) “the way of a snake-Nachash-נחש is upon a rock-Tzur-צור.” The sign for this is the verse, (Exodus 17:8) “Amalek came and fought against Israel in Rephidim-רפידים,” meaning, (Mechilta d’Rabbi Yishmael 17:8 – “Rephidim-רפידים means ‘The slackening of the hands-Riphyon Yadayim-רפיון ידים,’ in that the Jewish people were slack in their Torah study [and observance], and it is on account of this that the enemy came upon them.” That is to say, through a weakening in the Sefirot of the “hands” and below, which are the Sefirot indicated by the letters Vav-Hey-ו״ה of The Name HaShem-יהו״ה, Amalak and the primordial snake (Nachash HaKadmoni) are able to set their hand against those Sefirot. It is for this reason that (Exodus 17:11), “Whenever Moshe raised his hands, Israel was stronger, and when he lowered his hands, Amalek was stronger,” [and particularly, when he would raise the middle finger of his hands, which is the Sefirah of Splendor-Tiferet and is the Name HaShem-יהו״ה, then the children of Israel prevailed. See Zohar III 186a-b (Yenukah).]) “Because of the slackness of their hands-Riphyon Yadayim-רפיון ידים.”

For these caused: (Gen. 32:26) ... and he ‘struck’ (teiq’a) the thigh of Jacob, on the sciatic nerve – which is the Righteous-One.

The shophar (ram’s horn) is Higher Shekhinah – its ‘blast’ (teq’a) is the Lower Shekhinah, of which it is stated: (Gen. 32:26) And the thigh socket of Jacob was dislocated (teiq’a) – in exile.

But Jacob was strong on all sides, on the side of Isaac and the side of Abraham. (Samael) came to the right and saw Abraham, strong with the vigor of day, namely, the right side, which is Chesed. He came to the left, and saw Isaac, powerful with the strength of rigorous judgment. He came to the body and saw Jacob strong on these two sides. They surrounded him, one from here and one from there. Then "when he saw that he did not prevail against him, he touched the hollow of his thigh" (Beresheet 32:26), a place outside the body, the one pillar of the body. Then "and the hollow of Jacob's thigh was put out of joint, as he wrestled with him...".

Rabbi Ḥama ben Rabbi Ḥanina said: It was Esau’s guardian angel. That is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels, and you welcomed me” (Genesis 33:10). “He saw that he could not prevail against him, and he touched the joint of his thigh; the joint of Jacob's thigh was dislocated as he wrestled with him” (Genesis 32:26). This is analogous to an athlete who was standing and wrestling with the king’s son. He lifted his eyes, saw the king standing over him, and cast himself down before him. That is what is written: “He saw that he could not prevail against him” – He saw in the Divine Presence that he could not prevail over him. Rabbi Berekhya said: We do not know who was victorious, whether it was the angel or Jacob, but from what is written in the verse: “A man wrestled [vaye’avek] with him” – that is, who became covered with dust [avak]; the man who was with him. (Since the man who was with him became covered with dust, that indicates that Jacob was victorious.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to him [to the angel]: 'He comes against you with five amulets in his possession: His merit, his father’s merit, his mother’s merit, his grandfather’s merit, and his grandmother’s merit. Evaluate yourself whether you are able even to stand against his merit.' Immediately, “he saw that he could not prevail against him.” This is analogous to a king who had a wild dog and a tame lion. The king would take his son and embolden his heart with the lion, (He was emboldened by the fact that he would emerge victorious over the lion.) so were the dog to come and confront him, the king would say to him [the dog]: ‘The lion could not stand against him, and you seek to confront him?’ So, were the nations of the world to come and confront Israel, the Holy One blessed be He will say to them: ‘Your ministering angel could not stand against him, and you seek to confront his descendants?’ “He touched the joint of his thigh” – he touched the righteous men and women, the prophets and prophetesses, who are destined to emerge from him. Which is that [generation]? It is the generation of persecution. (The generation that lived in the wake of the Bar Kokhva rebellion.) “The joint of Jacob's thigh was dislocated [vateka]” – Rabbi Berekhya and Rabbi Eliezer, Rabbi Eliezer said: It was smoothed. (The bone that naturally protrudes in the thigh joint was driven inward, like a peg that is driven [tekua] into the ground.) Rabbi Berekya said in the name of Rabbi Asi: It was split like a fish. (It was split lengthwise. In this interpretation, vateka is a derivation of the word beka, meaning split.) Rav Naḥman bar Yaakov said: It was dislocated from its place, as it is written: “I was repulsed [vateka]…as My soul was repulsed [nake’a]” (Ezekiel 23:18). “He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). Throughout that night each of them was striking the other, this one’s shield against that one’s shield. When dawn broke: “He said: Release me, as dawn has broken.”

“Therefore, the children of Israel shall not eat the sciatic nerve, which is upon the hip socket, to this day, because he touched Jacob’s hip socket, at the sciatic nerve” (Genesis 32:33). “Therefore, the children of Israel shall not eat the sciatic nerve [gid hanashe]” – why is it called gid hanashe? It is because it was dislocated [nasha] from its place. Rav Huna said: These extensions of the sciatic nerve are permitted, but Israel is holy and they prohibited it upon themselves. Rabbi Yehuda and Rabbi Yosei: Rabbi Yehuda said: He touched one of them, and one of them was prohibited. Rabbi Yosei said: He touched one of them, (But the Torah did not specify which leg, implying that it is prohibited to eat the sciatic nerve from either leg.) and both of them were prohibited. There is a tanna who teaches that logic dictates that it is the right one, in accordance with the opinion of Rabbi Yehuda. There is a tanna who teaches that logic dictates that it is the left one, (It might have been the left one.) in accordance with Rabbi Yosei. The one who says that logic dictates that it is the right one – “he touched his hip [yerekho] socket.” (“His” indicates that it is the nerve in his stronger leg.) The one who says that logic dictates that it is the left one, it is as it is stated: “Because he touched Jacob’s hip [yerekh] socket.”

“It is the Lord’s kindnesses that have not ceased, for His mercies have not ended” (Lamentations 3:22). “It is the Lord’s kindnesses that have not ceased” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them. That is what is written: “It is the Lord’s kindnesses that have not ceased.” “They are new every morning; great is Your faithfulness” (Lamentations 3:23). “They are new every morning; great is Your faithfulness” – Rabbi Alexandri said: Because You renew us each and every morning, we know that “great is Your faithfulness” regarding the revival of the dead. Rabbi Shimon bar Abba said: Because You renew us on the mornings of the kingdoms, (New kingdoms arise and supplant the old ones, yet the Jewish people remain (Etz Yosef).) we know that “great is Your faithfulness” to redeem us. Rabbi Ḥelbo said: Each and every day, the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way. (They cease to exist.) Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn is breaking”’ (Genesis 32:27)? (This is the guardian angel of Esau, who is still in existence. Apparently, angels do not cease to exist after only one day.) He said to me: ‘Strangler, did you think you could strangle me? (Did you think you could challenge me from an explicit verse?) Gavriel and Mikhael are the supernal princes. All of them are replaced, but they are not replaced.’ (Some angels, such as Gavriel and Mikhael, and also the guardian angel of Esau, continue to exist.) Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say that each and every day the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way?’ He said to him: ‘Yes.’ He said to him: ‘And where do they go?’ He said to him: ‘To where they were created from.’ He said to him: ‘Where are they created from?’ He said to him: ‘From the river of fire.’ He said to him: ‘How does the river of fire function?’ He said: ‘Like the Jordan, which does not stop at night and does not stop during the day.’ He said to him: ‘But the Jordan flows during the day and stops at night.’ He said to him: ‘I was watching at Beit Peor, and that Jordan, just as it flows during the day, so it flows at night.’ He said to him: ‘From where does that river of fire emerge?’ He said to him: ‘From the perspiration of the creatures that bear the Throne.’ “The Lord is my portion, says my soul; therefore I will hope in Him” (Lamentations 3:24). “The Lord is my portion, says my soul” – Rabbi Abbahu said in the name of Rabbi Yoḥanan: [This is analogous] to a king who entered a province, and there were generals, captains, and commanders with him. The prominent leaders of the province resided in the middle of the province. One said: ‘I will take the generals to me.’ One said: ‘I will take the captains to me.’ One said: ‘I will take the commanders to me.’ (Each thought to curry favor with the different groups of attendants) There was one clever one there. He said: ‘I will take the king, as all the others are replaced and the king is not replaced.’ Likewise, idolaters, some worship the sun, some worship the moon, some worship wood and stone. But Israel worships only the Holy One blessed be He. That is what is written: “The Lord is my portion, says my soul,” as I proclaim His unity twice daily, and say: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1). “Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property. (He ensures that the large one does not kill the small one.) Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’ (The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek.) The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’ “Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7). Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty. (These sages are offering interpretations of the phrase aru aru.) The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations. (And they cleared them away.) “Look, and see our disgrace.” Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15). Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).

(Fol. 90b) We are taught in a Mishna that there was a round place for collecting the ashes in the middle of the altar, and there were at times in it nearly as much as three hundred cors of ashes. "This must be an exaggeration," remarked Raba. R. Ami said: "The Pentateuch, the Prophets and the sages are wont to speak in a hyperbolical language. That the sages speak in a hyperbolical language, as quoted above; that the Pentateuch speaks in a hyperbolical language, we find in the following verses (Deut. 1, 28) Cities great and walled up to heaven; that the Prophets speak in a hyperbolical language, we find in the following verse (I Kings 1, 40) So that the earth rent with the sound of them." R. Isaac said: "In three places did the Rabbis use a hyperbolical language. They are: In connection with the ash-pile [in the altar] in connection with the vine, and in connection with the veil [of the Temple]. As to the ash-pile it was stated above; as to the vine, we find in the following Mishna: There was a golden vine at the entrance of the Temple, trailing on crystals, on which people, who donated fruit or grape clusters, would suspend on it. R. Elazar b. Zadok said: "It happened once that three hundred priests were summoned to clear [the vine of such offerings]." The veil refers to the following Mishna: Rabban Simon b. Gamaliel says in the name of R. Simon, the High-priest's substitute: "The thickness of the veil [of the Temple] was a hand-breadth. It was woven of seventy-two cords, each cord consisting of twenty-four strands. Its length was forty cubits, by twenty in width. It was made by eighty-two myriads of damsels, and two such veils were made every year. It took three hundred priests to immerse and cleanse it [if it becomes unclean]." (Fol. 91) R. Joshua b. Levi said: "The passage states (Gen. 32, 26) And he wrestled with him. This means that they did like a man wrestles with his friend, when his hand reaches the right thigh of his friend." R. Samuel b. Nachmeni said: "The Angel appeared to him in the guise of a heathen, as the master said [elsewhere] that of an Israelite is joined by a heathen on the road, the latter should join at the right side of the Israelite." R. Samuel b. Acha said before R. Papa, in the name of Raba b. Ulla that the Angel appeared to Jacob in the guise of a scholar, as the master said [elsewhere] whoever walks at the right side of his teacher is to be considered an ignorant [hence he walked at the left of Jacob and thus reached Jacob's right thigh]. The Rabbis, however, maintain that he appeared at the back of Jacob and hit him at both thighs. But how will the Rabbis explain the passage, as he wrestled with him [which means that they had a frontal encounter]? This they explain in the way of the other interpretation of R. Joshua b. Levi, who said: "Infer from the above passage that the dust [caused by their wrestling] went upward until it reached the Divine throne; for it is written here (be'he'abko) as he wrestled with him, and again there is a passage (Nahum 1, 3) And the clouds are the dust (Abak) of His feet.

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)

Again the angel said to him: "Let me go" (Gen. 32:26). Jacob answered him: I will not let thee go until thou hast blessed me; and he blessed him, as it is said, "And he blessed him there" (Gen. 32:29). Again he said to him: "Let me go" (Gen. 32:26). He answered him: I will not let thee go until thou tellest me what thy name is. And (the angel) called his name Israel like his own name, for his own name was called Israel. Jacob wished to prevail over the angel, and to throw him down upon the earth. What did the angel do? He took hold of the sinew of the hip, which was upon the hollow of Jacob's thigh, and he lifted the sinew of his hip (out of its place), and it became like the fat of the dead. Therefore the children of Israel are forbidden to eat of the sinew of the hip which is upon the hollow of the animal's thigh, as it is said, "Therefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh" (Gen. 32:82).

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob. In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’ Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: (The angel said to Jacob.) ‘Cross mine and I will cross yours.’ (Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef).) After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.” (The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock.) Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.” (This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.) The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18). Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. “He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution. (The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel.) “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it. (The bone that protrudes from the thigh no longer protruded.) Rabbi Berekhya said in the name of Rav Asi: (The Hebrew text says Ravasa, which is short for Rav Asi.) He fractured it like [one splits] a fish. (Lengthwise.) Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).

The expansion of the גיד הנשה is the “מרכבה,” vehicle, of Samael in our world which touched, i.e. hurt, the thigh joint of Jacob. The Arizal explains Genesis 32, 26: וירא כי לא יוכל לו, ויגע בכף ירכו, "When he saw that he could not overpower him, he touched his thigh joint," as referring to Jacob's descendants. Samael, the guardian angel of Esau, left his mark on all the צדיקים, righteous people, who would stem from Jacob, i.e. any generation in which Jews would abandon their religion, etc. The words ותקע כף ירך יעקב, "Jacob's thigh joint was disjointed" (ibid.), are an allusion to the negative effect of the destruction of the Temple on this earth on the Celestial Regions. G–d swore an oath that He would not take up residence in the Jerusalem of the Heavenly Regions until the Jerusalem on earth had been restored and He would be able to take up residence there. This concept is known to us as "the name of G–d is not complete, neither is His throne complete, until matters on earth are developing to G–d's satisfaction."Put differently: "what happens down here is called גיד הנשה. The Talmud speaks about גזרות קשות כגידים, decrees as tough as sinews." The sinews referred to in such statements are the branches of the גיד הנשה. This גיד is the "evil" sinew of the 365 sinews in our bodies because it strengthens the power of Samael, i.e. the power of Esau. The damage to the Celestial Regions is done in a single "day." The word "day" in those regions is the one thousand years that Bereshit Rabbah 8, 2 describes as the length of G–d's day. [Because of this definition of "day," Adam could live almost one thousand years in terms of our days, though G–d had said he would die on the day he would eat from the fruit of the tree of knowledge. Ed.] The Zohar, commenting on Lamentations 1, 13: נתנני שוממה כל היום דוה, "He has made me desolate, I am in misery a whole day," states that this verse proves that when the destruction of the Temple was decreed, the exile was meant to last at least one thousand years.

Thus, in the case of Jacob, I admit that the entire narrative of “and Jacob sent messengers” (4. Gen. 32:4 ff.) occurred as something seen in a dream. Nonetheless, in my opinion Jacob carried this out when he awoke, as happened in many such cases. (5. Maimonides, in the Guide II:42, asserts that the entire section occurred in a vision, including the preparations for the meeting with Esau (vv. 14-24) and the wrestling with the angel (vv. 25-32). Kaspi, both here and in the Ṭirat Kesef (MK I 22), asserts that the intermediary passage, where Jacob prepared to meet Esau, did occur outside of the prophetic vision.) As for the wrestling with the angel, (6. Gen. 32:25-32.) this never occurred other than in a dream. The touching of the hollow of his thigh (and the passage following) until “the sinew of the thigh vein” (7. Gen. 32:26, 33. This comment is intended to answer the following problem: If indeed the wrestling with the angel was but a mental occurrence, how and why did Jacob limp in the morning (v. 32)?) was intended as an allusion to evil events that would befall Jacob in respect of women, for nasheh (“thigh vein”) is equivocal, (8. The Hebrew term could also be taken as the root for ’ishah (“woman”); consequently, the maiming of that limb would be an oblique allusion to being maimed on account of woman. Accordingly, Jacob was maimed in the thigh during the course of the vision, through some divine instrument.) similar to ḥovlim and the like. (9. Cf. Guide II:43, which refers to ḥovlim and other instances of metathesis. On Kaspi’s use of metathesis, see above Chapter 2.) Accordingly he experienced the events of Dinah, (10. He is referring to the rape of Dinah in Gen. 34.) Rachel, (11. He is referring to the tragic death of Rachel in Gen. 35:16 ff.) and Rebeccah’s handmaid. (12. Gen. 35:8. All three instances caused Jacob much grief.)

על אויביך ועל שונאיך, “against your enemies and those who hate you.” The former are the Ishmaelites, Arabs; the latter refer to the descendants of Esau. The prophet Micah (Micah 5,8) speaks of “your hand shall prevail over your foes, and all your enemies shall be cut down.” This is a reference to the two nations to which we are enslaved and amongst which we are scattered. This is why the sages in Baba Batra 73 refer to two geese in a story related by Rabbi Bar bar Chana. The story goes as follows: “I once walked in the desert and we saw these two geese which lost their feathers due to their excessive obesity. I extracted a continuous thin line of honey from them. I said to them: “are we going to have a share in the world to come?” One of them lifted its body, whereas the other lifted its flank.” When Rabbi Bar bar Chana came to Rabbi Eleazar (and told him of his experience) the Rabbi said to him that the meaning is that in the future the Jewish people will have to render an accounting. Thus far the Talmud. [The fact is that the entire story does not appear in our editions of the Talmud. Rabbi Chavell claims he has found it in a similar form in Agadot haTalmud. Ed.] The meaning of the whole story is that the sage (Rabbi Bar bar Chana) saw in his mind, while in an isolated part of the world, i.e. the desert, that these two Empires, that of the Mohammedans and that of the Romans, attained tremendous power in this world. This was symbolized by the obesity of the geese. When the Rabbi asked them: “are we not going to have a share in your prosperity in the future?,” the meaning of the words: “one of them lifted its wings” is a reference to Ishmael This was a symbol that the Ishmaelites will flee to us in the future and take refuge under the wings of the Shechinah. They will give us their beasts to use as sacrifices to the Lord on their behalf. This is the meaning of Isaiah 60,7: “all the flocks of Kedar shall be assembled for you (the Jewish people); the rams of Nevayot shall serve your needs.” This indicates that these Ishmaelites will convert to Judaism. It also is an allusion to the fact that they will wear phylacteries, seeing the phylacteries have been compared to wings (Shabbat 49). Concerning the other goose which raised its rump, this is a reference to Edom, whose protective angel had dislocated Yaakov’s hip joint in the nocturnal encounter described in Genesis 32,26. It is also an allusion to the commandment of circumcision, i.e. that in the time under discussion these people would convert and circumcise themselves. There is no need to add that at that time political and moral sovereignty will be restored to the Jewish people. This is the symbolism portrayed by the fatness of these two geese and the honey which dripped from them. As to the words of Rabbi Eleazar that the Israelites would be called upon to give an accounting at that time, the meaning is that they will have to give an accounting for not having become penitents during all the preceding years, and have tarried so long before living as true Jews. The reason the term אויב is applied to the Roman Empire, whereas the term שונא is applied to the Islamic Empire, is that the former is a term describing fiercer hatred and animosity than the word שונא. אויב is an enemy who is full of hatred in his heart, knows no mercy. A שונא, on the other hand, though he too inflicts hurt and death, tempers it with a degree of mercy. Proof of this found in Isaiah 47,6: ”but you showed them no mercy. Even upon the aged you made your yoke exceedingly heavy.” [actually in that chapter the prophet speaks of the cruelty of the Babylonians, not the Ishmaelites. Ed.] The very etymology of the word אויב, reflects that it refers to unrelenting hatred; it is derived from אבוי, a word which has the same letters as אויב, and means “woe.” The reason that the Torah mentions אויביך before speaking of שונאיך, [when we would have expected the Torah to describe matters in an ascending order, Ed.] is that it wanted to link the שונאיך to the pursuit, i.e. אשר רדפוך, “who have pursued you.” This nation has traditionally uprooted our exiles wherever their rule extended. The reason they are referred to by the term שונא, “someone who hates,” is that G’d Himself describes His relationship with Esau with the words: “I have hated Esau,” (Maleachi 1,3). Midrash Mishley confirms this when explaining the words (Proverbs 30,23) “because of the loathsome woman when she becomes married.” The “loathsome, hateful one,” is understood to be a reference to Esau. The verse from Scripture cited as proof is also the one from Malachi I,3. The final words in that verse in Proverbs, i.e. ושפכה כי תירש גברתה, “and when a slave-woman inherits her mistress” (another phenomenon confounding Solomon who describes such phenomena as intolerable), is a reference to Ishmael, seeing his mother Hagar was the slave-woman of Sarah.) Seeing that the attitude of the Ishmaelites towards the Jews is more hostile than that of the Edomites, the Torah describes them as “your enemies.” This is confirmed by the popular saying: “rather under the Edomites than under the Ishmaelites.” [The idea is that if Jews have a chance which exile to choose they would invariably prefer to live under the yoke of the former. Ed.] G’d, when describing for how long He will hold generations responsible for the deeds of their forefathers, says ועל רבעים לשאוני, “and to the fourth generation concerning those who qualify for the term שונאי, “those who hate Me” (Exodus 20,5). Concerning G’d’s אויביו, “His enemies,” however, we read in Psalms 37,20: ואויבי ה' כיקר כרים כלו בעשן כלו, “and the enemies of the Lord shall be consumed like meadow grass consumed in smoke.” The verse teaches that nothing at all will remain of these “enemies.” This is why they are compared to the fat of the fat sheep which goes up completely in smoke (on the altar). Solomon refers to both of these nations as “two daughters,” mentioning that both are destined for Gehinom, hell. This is what he meant when he wrote in Proverbs 30,15 that “the leech has two daughters, ‘give give’!;” He compared Gehinom, the place where judgment is meted out to the souls of the wicked, to a leech which is a blood-sucker. Concerning these two nations the prophet in Isaiah 66,17 wrote: “those who sanctify themselves and purify themselves to enter the groves;” the former who sanctify themselves are the Edomites whose habit it is to shake their fingers in different directions. The latter are the Ishmaelites whose habit it is to bathe their hands and feet (to cleanse them) but not their hearts, which is their essence. The prophet in that verse continues אחר אחד בתוך, and alludes to the manner in which the Edomites sanctify themselves in the center of the garden. Alternatively, these last three words may be an allusion to the day of their judgment, a day already appointed for that purpose. One of these nations will be judged on a Friday preceding the onset of the Sabbath, whereas the other will be judged immediately after the Sabbath, the Sabbath remaining “in the center;” when the prophet describes one of these people as “consuming swine,” he refers to the Edomites, whereas the ones described in that same verse as eating reptiles and mice, are the Ishmaelites. The verse concludes by saying: “they will perish together.”

וחובר חבר, the tone-sign is on the letter ח just as it is in the word חרב, cherev, both in Jeremiah 21,2 and in Samuel II 11,25, this is proven by the plural mode in Psalms 56,8 being חברים, chavarim, with the emphasis on the letter ר just as in melech- melachim, and the vowel kametz, instead of tzeyreh.. If the emphasis were on the letter ב, i.e. on the last syllable as in חבר, (friend) in Psalms 119,63 Genesis 32,26 ירך as well as in the words גדר, gader in Numbers 22,24 where the emphasis is on the letter ד, then the plural mode would not have the vowel kametz under the second consonant in Psalms 56,8 but would have the vowel tzeyreh.

her soul was disgusted with them [Heb. וַתֵּקַע.] That Jehoiakim and Zedekiah rebelled against them. וַתֵּקַע is esloched in Old French, dislocated. וַתֵּקַע is like (Gen. 32: 26): “and the upper joint of Jacob’s thigh was dislocated (וַתֵּקַע).” הוֹקָעָה is an expression of joining and inserting a pole into the earth, and also when it is withdrawn from the earth, is the expression קְעִיָה appropriate for it, just as you say (Ps. 80:10): “it took root (וַתַשְׁרֵשׁ),” as an expression of taking root, and (Job 31:12), “and it uproots (תְּשָׁרֵשׁ) all my grain,” as an expression of uprooting. Similarly (Isa. 17:6): “on its branches (בִּסְעִפֶיהָ) when it produces fruit,” is an expression of branches, and (ibid. 10:33), “lops off (מְסָעֵף) the branches,” is an expression of cutting off the branches of the tree and its boughs.

and beseeched him When he said to him, “I will not let you go unless you bless me” (Gen. 32:26), and the angel was begging him, “Let me go now. Eventually, the Holy One, blessed be He, will reveal Himself to you in Bethel, and there you will find Him, and there He will speak with us, and He and I will agree with you concerning the blessings that Isaac blessed you.” Now that angel was Esau’s genius, and he was contesting the blessings.

Where did it come from, this Jewish ability to turn weakness into strength, adversity into advantage, darkness into light? It goes back to the moment in which our people received its name, Israel. It was then, as Jacob wrestled alone at night with an angel, that as dawn broke his adversary begged him to let him go. “I will not let you go until you bless me,” said Jacob (Gen. 32:26). That is the source of our peculiar, distinctive obstinacy. We may have fought all night. We may be tired and on the brink of exhaustion. We may find ourselves limping, as did Jacob. Yet we will not let our adversary go until we have extracted a blessing from the encounter. This turned out to be not a minor and temporary concession. It became the basis of his new name and our identity. Israel, the people who “wrestled with God and man and prevailed” (v. 28), is the nation that grows stronger with each conflict and catastrophe.

MISHNA: The prohibition of eating the sciatic nerve applies to a kosher animal and does not apply to a non-kosher animal. Rabbi Yehuda says: It applies even to a non-kosher animal. Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now. The Rabbis said to Rabbi Yehuda: The prohibition was stated in Sinai, but it was written in its place, in the battle of Jacob and the angel despite the fact that the prohibition did not take effect then.

And Rabbi Yehoshua ben Levi said that Rabbi Yehuda holds that the sciatic nerve of the right thigh is forbidden because the verse states: “And when he saw that he could not prevail against him, he touched the spoon of his thigh; and the spoon of Jacob’s thigh was strained, as he wrestled with him” (Genesis 32:26). The angel grappled with Jacob like a man who hugs another in order to throw him to the ground, and his hand reaches to the spoon of the right thigh of the other.

The Gemara asks: And the Rabbis, what do they derive from this phrase: “As he wrestled with him” (Genesis 32:26)? The Gemara answers: They require it for the other interpretation of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: This teaches that the dust [avak] from their feet ascended to the throne of glory. It is written here: “As he wrestled [behe’avko] with him,” and it is written there in a description of how God will punish the wicked: “The Lord, in the whirlwind and in the storm is His way, and the clouds are the dust of His feet” (Nahum 1:3).

He [the man] saw that he could not defeat him, and he struck the socket [girth] of his hip. [The girth of] Yaakov’s hip joint was dislocated as he wrestled with him.

And the hollow of Jakob's thigh was displaced in contending with him.

And he saw that he had not power to hurt him, and he touched the hollow of his thigh, and the hollow of Jakob's thigh was distorted in his contending with him.

שלחני כי עלה השחר, “give me permission to leave for dawn has arisen!” “Until now I held you up from proceeding according to plan; now you have permission to proceed on your way.” An alternate exegesis of this strange conversation: The angel told Yaakov that since it now was almost daylight, he no longer had anything to fear from him. It is not customary for destructive forces to do their jobs during the daylight hours.

שלחני כי עלה השחר, “give me permission to leave for dawn has arisen!” “Until now I held you up from proceeding according to plan; now you have permission to proceed on your way.” An alternate exegesis of this strange conversation: The angel told Yaakov that since it now was almost daylight, he no longer had anything to fear from him. It is not customary for destructive forces to do their jobs during the daylight hours. כי אם ברכתני, “unless you first give me a blessing.” Yaakov meant that he would not accept the angel’s words until he had demonstrated that he meant it, by giving him a blessing. After that he would feel confident that he no longer had reason to fear him and would not seek revenge because he had failed to disable him. (Rash’bam)

כי אם ברכתני, “unless you first give me a blessing.” Yaakov meant that he would not accept the angel’s words until he had demonstrated that he meant it, by giving him a blessing. After that he would feel confident that he no longer had reason to fear him and would not seek revenge because he had failed to disable him. (Rash’bam)

לא אשלחך, "I will not let you depart, etc." When the angel said to Jacob that he had struggled with a celestial being and had prevailed, he meant that he now could not depart without Jacob's permission. When Jacob said: "unless you bless me," he meant that he would assure him that the injury he caused to Jacob's hip-joint would not be permanent. It is also possible that the mere fact that Jacob now realised he had wrestled with an angel prompted him to ask for a blessing from that angel.

ויאמר שלחוני, “he (the angel) said: ‘let me go!’” The angel was afraid that if he were to leave without having obtained Yaakov’s permission they would punish him in heaven with having to endure the פולסי דנורא [some physical punishment administered by a fiery rod and mentioned in Chagigah 15 and elsewhere as an instrument for disciplining wayward angels. Ed.] We have another reference to this incident in (Hoseah 12,5) “He strove with an angel and prevailed; the other had to weep and implore him.”

כי עלה השחר, “for dawn as risen.” When the angel asked to leave before daybreak Yaakov asked him: “are you a thief that you need to fear daylight?” He answered “I am an angel and ever since I have been created I have not yet had the opportunity to sing a song of praise to the Lord in the heavenly choir. Today is my opportunity.” There is a reference to this in Scripture (Job 38,7) ברן יחד כוכבי בוקר ויריעו כל בני אלוקים. “When the morning stars sang together and all the angels shouted for joy.” The time of dawn is the time when the קדושה is recited as mentioned by Isaiah 6,3 “and one would call to he other: Holy, Holy, Holy.” Hearing this, Yaakov replied: לא אשלחך כי אם ברכתני, “I will not let you go unless you first bless me.” He wanted Esau’s angel to acknowledge that the blessing he had received from Yitzchak was acknowledged by Esau as being rightfully his. Thereupon the angel said: לא יעקב יאמר עוד שמך כי אם ישראל, “your name will no longer be Yaakov but Israel.” He meant that from now on people will no longer say that you obtained the blessings by subterfuge, but they will admit that you are the rightful recipient of them. Alternatively, what the angel meant was that if anyone were to accuse Yaakov of having swindled Lavan they would be proven wrong as Yaakov had been accorded the attribute “Truth”, i.e. that he had acted truthfully in all his undertakings. This was confirmed in Michah 7,20 “You have given “truth” to Yaakov.”

ויאמר שלחני, he meant that he had been sent by G’d to Yaakov to demonstrate to him by a factual illustration that he would not overcome him, and that a mere human being such as Esau would certainly not be able to harm him. Now that I have accomplished my mission, please let me go. In other words, “unless you have any other request from me, I am leaving.” Yaakov said that indeed he did want something else of him, and until that was granted he would not let him depart. He wanted to receive the angel’s blessing. The reason that the angel added the words

כי עלה השחר, that it is already becoming morning, was that Yaakov had no reason to be afraid, as the night, the time for fear, had already passed. Being alone, without escort during daylight is no reason for concern.

כי עלה השחר, seeing that it is daylight already it is time for you to be on your way. (to the meeting with Esau).

כי אם ברכתני, as a sign that you have parted from me in peace, that I will not suffer harm or damage through having been in a struggle with you.. Now that it had become daylight Yaakov realised for the first time that his adversary had been an angel.

כי עלה השחר FOR THE DAY BREAKETH, and I have to sing God’s praise at day (Chullin 91b; Genesis Rabbah 78:1).

ברכתני [EXCEPT] THOU BLESS ME — admit my right to the blessings which my father gave me and to which Esau lays claim.

לא אשלחך כי אם־, wörtlich: ich entlasse dich nicht; denn (ich entlasse dich) wenn du mich gesegnet. So überall das לא־ כי אם־, das כי ist immer elliptisch: denn ich tue es, wenn — also ich tue es nur, wenn usw. — Jakobs Gegner kann also nur kämpfen, so lange es Nacht auf Erden ist, und zwar, so lange es Nacht ist, scheint er, wenn auch nicht der Sieger, doch der Mächtigere zu sein. Sobald es aber Tag zu werden beginnt, tritt das Gegenteil in die Erscheinung und Jakob wird der "Maßgebende" für die Beendigung des Kampfes. Und die Bedingung, die Jakob für das Ende des Kampfes setzt, somit das Ziel des Ganzen, ist: die Anerkennung, daß Jakob statt Anfeindung Segen und Förderung verdiene, indem nur in dieser Anerkennung die Völker sich selber segnen, und sich die Verheißung erfüllt: ונברכו בך כל משפחות האדמה ובזרעך. Die ganze Nacht hindurch, spricht daher Jakob, hast du mich angegriffen, mich also als ein Hindernis betrachtet, dessen Vernichtung in unablässigem Kampfe anzustreben wäre. Jetzt, da es tagt, gibst du den Kampf auf, ich aber nicht früher, als bis du mir die segnende Anerkennung gezollt. Das Ziel der Geschichte liegt nicht darin, daß Jakob gezwungen werde, in die Masse der Völker aufzugehen, sondern umgekehrt, daß die Völker zur Einsicht gelangen, gerade in dem, inmitten aller Kämpfe von Jakob vertretenen und emporgehaltenen Prinzip liege auch das Heil der Völker, dem sie sich huldigend anzuschließen, und das vielmehr sie selbst mit allen ihren geistigen und materiellen Mitteln zu fördern, ja als einziges Ziel anzustreben haben. —

לא אשלחך, this utterance by Yaakov confirms what the sages tell us that the righteous are greater than the ministering angels (Sanhedrin 92).

Concede to me the blessings with which my father blessed me... You might ask: Perhaps Yaakov requested that he actually bless him? The answer is: The angel replied, “No longer will your name be spoken of as Yaakov.” How did this answer [Yaakov’s request]? Perforce, the angel’s answer means as Rashi explains: “It will no longer be said that the blessings came to you through deceit and trickery.” This implies that Yaakov had requested for a concession to the blessings, and the angel replied accordingly. (Re’m)

He, the angel, said to him: What is your name? He said: Jacob. Had this been a normal conversation between people, Jacob presumably would have asked the figure why he attacked him if he was unaware of his identity. However, he understood that the angel knew his name, and his question was a ceremonial introduction to his blessing.

כי אם ברכתני, “unless you have first blessed me.” In accordance with the accepted principle that the person who inflicts injury is in a better position to heal same than anyone else by pronouncing a formula wishing his victim a speedy recovery. The angel wanted to know Yaakov’s name, as it is mandatory for the healer to know the victim’s name if his efforts are to be crowned with success. Another explanation of the meaning of כי אם ברכתני, has Yaakov asking for a blessing from the angel, as an acknowledgment that he had prevailed in the struggle. with celestial forces. This was the reason why Yaakov asked the angel for his name. He wanted to be able in the future to be able to tell whomever it concerned that he had battled an angel to a standstill. The angel protested that it would be embarrassing for him that Yaakov should boast to have overcome him. In lieu of revealing his name, he bestowed a blessing on Yaakov that incorporated an allusion to this nocturnal encounter every time he would be addressed by this name.

“He said, let me go” [32:27]. The angel said: send me away from you. The angel thought that because I was sent by the Holy One to Jacob, I do not want to go away without permission from Jacob. Therefore, the angel pleaded with Jacob to let him go, since Jacob was holding him. (Bahya, Genesis, 32:27.)

“For dawn is breaking” [32:27]. The morning star is about to rise. Jacob said to the angel, are you a thief that you say that it is almost day? It is customary for thieves to be afraid when it is day. The angel responded that he was no thief. However, since the day that he was created he never sang praises before the Holy One and now the time has come that I should sing praises, since the morning star is about to rise. Therefore, let me go. Jacob responded: I will not let you go until you will bless me and you should strengthen the blessings with which my father had blessed me. The angel responded: your name should be Israel, because you vanquished Esau and Laban and angels. Your name should not be Jacob. This means that you have falsified. That is to say, you took away the blessing from Esau with deceit. Now the angel of Esau agreed with the blessings that Jacob had received from his father. Therefore, we say, “you will give truth to Jacob” [Micah, 7:20]. That is to say, whatever Jacob did to Esau and Laban, he did everything with truth and no deceit. (Bahya, Genesis, 32:27.) The Midrash writes. (Genesis Rabbah, 78.3.) “For you have striven with divine beings” [32:27]. This means that the image of Jacob is engraved on the Throne of Glory of the Holy One. Therefore, the angel said to Jacob: you have vanquished God. That is to say, you have dominion by God, since you are on the Throne of Glory. (Bahya, Genesis, 32:29.) Hizkuni writes. “For dawn is breaking” [32:27], means that the angel said: it is almost day. You don not need to fear me, because day is the time when demons and angels have no power to harm people when it is day. (Hizkuni, Genesis, 32:27.)

Although it is a scientific fact that major physical phenomena are reversible, G-d’s ability to destroy earth proves that it had not always existed, that He had created it. Otherwise, whence would G-d have taken the power to destroy it? The fact that the reversals of certain phenomena are the product of G-d’s free will and did not happen of their own, needs to be demonstrated. The verse (Jeremiah 31,10) "He who disperses Israel will gather it in," which might indicate the opposite, when viewed superficially, does in fact not prove that such reversals occur automatically. Jeremiah does not refer to the ingathering as being an automatic corollary of a previous dispersal, but as an act of G-d requiring supernatural means. This is demonstrated clearly by the context of the whole chapter in which this verse appears. Shepherds do likewise with their flocks, and so does the Lord. Sometimes He scatters in order to discipline, sometimes He collects people. All this is due to G-d exercising benevolent Personal Providence. This is true also when such happenings occur as part of the shepherd's vocation. When we talk about natural phenomena, the same does not hold true. Gideon, who wanted to see if the wool which is naturally moisture absorbent could also be made moisture repellant at the will of G-d, had his wish fulfilled (Judges Chapter 6). Thereby the power of G-d to reverse the laws of nature which He Himself had formulated had been demonstrated. Similarly, King Hezzekiah (Kings II, chapter 20). When the king saw the shadow of the sun dial reversing itself, he had found proof of the Creator's ability to reverse the seemingly irreversible processes of nature. The story of the deluge also demonstrates that He who has established natural law can also reverse it. Thereby He proves that His existence had preceded the laws of the universe, else He could not have demonstrated mastery over these laws. G-d therefore is able to decree after the deluge that natural law shall not again cease to function normally. Summer, winter, heat, and cold will all alternate at predictable intervals, as stated in Genesis 8,22. Noach and his sons, having witnessed first a universe which functioned beautifully then a universe in the process of destruction and lastly a newly functioning universe, were the witnesses for all future generations of the truth of the claim that G-d had created the universe ex nihilo. According to the Talmud in Rosh Hashanah 11, the technical method that brought about the flood was the relocation of two stars forming the Pleiades. Even if mankind were to serve G-d, but under the mistaken impression that the laws of nature are immutable, such service of G-d would degenerate if man grew to believe that they were only in touch with intermediaries such as the sun and the moon, and that the Lord Himself would forever unconditionally allow these intermediaries to possess independent power which could not be curbed. At this point, the author engages in polemics against all those Jewish philosophers who, in common with their Greek counterparts, attempt to explain away most of the miracles. He singles out Ralbag especially. He defends the Rambam as having been wilfully misunderstood by some who read his commentary. He ascribes the tendencies of some commentators to rob the story of miracles of their fundamental value to two considerations. 1) No one can perform miracles that outclass those performed by Moses. 2) The beneficiaries of such miracles were not worthy of such far-reaching changes in nature to be performed for their sake. The Talmud Shabbat 53 relates that a husband whose wife died while leaving behind a small baby was in a predicament since he could not afford to hire a wet nurse to nurse the baby. A miracle occurred; the father's nipples produced milk on which the baby fed and survived. Rabbi Joseph views this as an extreme compliment to the father for whose sake such a great miracle was performed. Abaye, on the other hand, feels that it points out the unworthiness of the father, since G-d had to resort to supernatural means to supply the infant's needs. Nevertheless, the fact remains that the father's position was such that a miracle was not denied him, in order for him to fulfil his function of raising the infant. We have to view the role of pious men and prophets at various times in our history in a similar light. On the one hand, the generation of Rabbi Shimon ben Yochai and of Rabbi Joshua ben Levi, were praised because there was no need for a rainbow to appear during their respective lives (Ketuvot 76). They were praised for the fact that no miracles were needed in their time. No doubt, had the need arisen, these men would have been able to call on the power of miracle to be used on behalf of their contemporaries. Jacob moved a rock meant to be removable only by a whole group of shepherds. On the other hand, when praying for victory against Amalek, Moses’ss hands were so weak they had to be supported. This does not make Jacob superior to Moses. Certain needs arise at certain times. Only at those times can it be determined whether a miracle is in place to meet those needs. Examples are numerous. Joshua's commanding the sun and moon to be arrested in their orbits, does not denigrate the powers of Moses one iota. Had Moses found himself in the same predicament Joshua had found himself in, he would have been able to perform a similar miracle. Even a Yehu, a king of Israel who had failed to remove the golden calves Jerobam had erected, was enabled to wipe out all the priests of the Baal singlehandedly, something none of those greater than he had been able to do. Elijah and Elisha revived the dead, feats not credited to Moses, yet no one puts down Moses’s abilities on account of that. If you will, the revelation at Mount Sinai, and Moses’ss role in it as well as the participation of the entire nation, so outclass and overshadow any miracles performed by anyone subsequently or prior to that, that Moses’ss honor as the prophet/miracleworker par excellence can never be called into question. At that time, Moses had been instrumental in a chidush ha-olam, a renewal of the universe, so to speak. What happened was such a thorough reversal of all natural laws that the work of later prophets pales into relative insignificance by comparison. If this were not so, the miracles predicted in Yoel chapters three and four, would not be capable of being performed without relegating Moses to an inferior position vis a vis the Messiah or whoever will be G-d’s instrument when the time comes to fulfil those prophecies. In fact, all subsequent miracles are ascribed by G-d to Moses, when G-d promises in Exodus 34,10 that all the miraculous acts which are yet to occur are based on what G-d does for, with, and through Moses. In Moses, as it were, rests the fountainhead of all miracles ever performed by any prophet after him. In all of the Torah, we do not find any events which would constitute fulfilment of G-d’s promise to Moses made at that point. Joshua 11,16 makes it clear that throughout his career as leader of the Jewish people, his role remained that of being Moses’ss disciple. Nothing he did is to be understood as being innovative. It may have been Moses’ss desire to personally carry out these miracles as demonstrations of G-d’s power, which prompted him to request permission from G-d to cross the river Jordan. G-d’s denial of this request was coupled with the assurance that indeed his disciple would perform such miracles, thus fulfilling G-d’s promise to Moses in Exodus 34,10. The instructions to Moses to invest Joshua with part of his own glory and Moses’ss subsequent action cause our sages to comment that whosoever leaves behind him pupils fit to take his place has not in fact died at all (Midrash on Numbers 26,20). Our sages have accepted the principle that the Torah occasionally employs language in the manner people do in their every day speech. Therefore, we find both exaggeration and hyperbole. This fact, however, is not sufficient reason to explain away the very miracles that demonstrate the power of the Creator. There is also no foundation for the assumption of some commentators that miracles involving extra terrestrial matters are of inherently greater significance than miracles involving behavior of phenomena that we are familiar with on earth. In fact, one could argue the reverse with at least equal persuasion. If one can change phenomena that occur on earth despite the fact that their celestial causes have NOT been altered, this is more remarkable than changing patterns of behavior by phenomena whose celestial causes have either been neutralised, interfered with, or have been reversed. If, for instance, someone's arm can stay the wheel of a watermill in spite of the fact that the flow and pressure of the stream that activates it has not diminished, this is more remarkable than halting such a wheel by stopping the flow of water to it. If Daniel told Darius that the angel of G-d shut the lions' mouths, this is more remarkable than if the angel had merely killed the lions. We have discussed such events in chapter fifteen, also in chapter thirty-eight, in connection with the Passover in Egypt. The statement in Deut.34,10 that there never arose another prophet comparable to Moses, does not refer to Moses’sd power as a performer of miracles, but to the fact that no one since ever attained the face to face relationship with G-d that the Torah testifies Moses had achieved. The effortlessness with which Moses performed miracles, as compared to the need of other prophets to engage in prayer beforehand etc., proves how much Moses was on G-d’s "wavelength," so to speak.

I found almost sixteen years ago, as I still find today, those words to be among the most profound written about the Jewish condition in modernity, and at the same time the most despairing. Jewish thought must confront them constantly and constantly fight against them. For the biblical narrative simply does not say what R. Soloveitchik has it say. Elsewhere, in an essay entitled “Catharsis,” (R. Joseph B. Soloveitchik, “Catharsis,” Tradition 17:2 (Spring 1978), 38–54.) he gives his own interpretation of Jacob’s inner struggle, his great wrestling match with an unnamed adversary in the loneliness of night. The reading is utterly characteristic. Jacob, at the point of victory, lets his opponent go. “The Torah,” concludes R. Soloveitchik, “wants man…to act heroically, and at the final moment, when it appears to him that victory is within reach, to stop short, turn around, and retreat.” But this is Kierkegaard, not Torah. The biblical Jacob does not retreat. He tells his opponent, “I will not let you leave until you bless me.” (Genesis 32:27.) This sentence, crucial to the Jewish destiny, in reply to which the name Israel is first pronounced, is wholly absent from R. Soloveitchik’s account.

Therefore, it is written, "The burden of Dumah. One calls to me out of Seir, Watchman, what of the night? Watchman, what of the night?" (Isaiah 21:11), for the dominion of Esau, who is called 'Se'ir', is during the night. Therefore the angel weakened when morning came, and then "he said, Let me go, for the day breaks."

And to the skirts of Thy mercies I will lay hold until Thou hast had mercy on me, And I will not let Thee go till Thou hast blessed me.

Rabbi Ḥama ben Rabbi Ḥanina said: It was Esau’s guardian angel. That is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels, and you welcomed me” (Genesis 33:10). “He saw that he could not prevail against him, and he touched the joint of his thigh; the joint of Jacob's thigh was dislocated as he wrestled with him” (Genesis 32:26). This is analogous to an athlete who was standing and wrestling with the king’s son. He lifted his eyes, saw the king standing over him, and cast himself down before him. That is what is written: “He saw that he could not prevail against him” – He saw in the Divine Presence that he could not prevail over him. Rabbi Berekhya said: We do not know who was victorious, whether it was the angel or Jacob, but from what is written in the verse: “A man wrestled [vaye’avek] with him” – that is, who became covered with dust [avak]; the man who was with him. (Since the man who was with him became covered with dust, that indicates that Jacob was victorious.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to him [to the angel]: 'He comes against you with five amulets in his possession: His merit, his father’s merit, his mother’s merit, his grandfather’s merit, and his grandmother’s merit. Evaluate yourself whether you are able even to stand against his merit.' Immediately, “he saw that he could not prevail against him.” This is analogous to a king who had a wild dog and a tame lion. The king would take his son and embolden his heart with the lion, (He was emboldened by the fact that he would emerge victorious over the lion.) so were the dog to come and confront him, the king would say to him [the dog]: ‘The lion could not stand against him, and you seek to confront him?’ So, were the nations of the world to come and confront Israel, the Holy One blessed be He will say to them: ‘Your ministering angel could not stand against him, and you seek to confront his descendants?’ “He touched the joint of his thigh” – he touched the righteous men and women, the prophets and prophetesses, who are destined to emerge from him. Which is that [generation]? It is the generation of persecution. (The generation that lived in the wake of the Bar Kokhva rebellion.) “The joint of Jacob's thigh was dislocated [vateka]” – Rabbi Berekhya and Rabbi Eliezer, Rabbi Eliezer said: It was smoothed. (The bone that naturally protrudes in the thigh joint was driven inward, like a peg that is driven [tekua] into the ground.) Rabbi Berekya said in the name of Rabbi Asi: It was split like a fish. (It was split lengthwise. In this interpretation, vateka is a derivation of the word beka, meaning split.) Rav Naḥman bar Yaakov said: It was dislocated from its place, as it is written: “I was repulsed [vateka]…as My soul was repulsed [nake’a]” (Ezekiel 23:18). “He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). Throughout that night each of them was striking the other, this one’s shield against that one’s shield. When dawn broke: “He said: Release me, as dawn has broken.”

“He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). “He said: Release me, as dawn has broken” – it is written: “New each morning, great is Your faithfulness” (Lamentations 3:23) – Rabbi Shimon bar Abba said: From the fact that you renew us each and every morning we know that You have great faithfulness to revive the dead for us. Rabbi Alexandri said: From the fact that you renew us in the morning of the kingdoms, (You give us strength to live despite the hardship of living under their reign.) we know that You have great faithfulness to redeem us. Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: No heavenly group (Group of angels.) lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way. Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn has broken,” and the time for me to recite song has arrived?’ He said to me: ‘Strangler! Do you seek to strangle me?’ (Do you seek to strangle me by challenging me from an explicit verse?) I said: ‘What is that verse that is written: “Release me, as dawn has broken”?’ He said to me: ‘These are Mikhael and Gavriel, who are heavenly princes, as all of them are replaced, but they are not replaced.’ Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say: No heavenly group lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way?’ He said to him: ‘Yes.’ He said to him: ‘To where do they go?’ He said: ‘To the place from which they were created.’ He said to him: ‘From where were they created?’ He said to him: ‘From the River of Fire.’ He said to him: ‘What is the function of the River of Fire?’ He said to him: ‘It is like that Jordan that does not stop; neither by day nor by night.’ He said to him: ‘From where does it originate?’ He said to him: ‘It is from the perspiration of beasts that perspire from bearing the Throne of the Holy One blessed be He.’ His adviser said to him: ‘But does that Jordan not flow during the day, and it does not flow at night?’ He said: ‘I was a sentry at Beit Peor; just as it flowed during the day, it flows at night.’ Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon: Rabbi Meir says: Who is greater, the guard or the guarded? From what is written: “For He will charge His angels on your behalf to guard you” (Psalms 91:11) – that is, the guarded is greater than the guard. Rabbi Yehuda says: Who is greater, the carrier or the carried? From what is written: “They will carry you on their palms” (Psalms 91:12) – that is, the carried is greater than the carrier. Rabbi Shimon said: From what is written: “He said: Release me” – that is, the one releasing is greater than the one released.

“He said: ‘Release me” – as the time for my lauding, to laud the Holy One blessed be He has arrived.’ He said to him: ‘Let your colleagues laud Him.’ He said to him: ‘I cannot, as the next day I will come to laud, and they will say to me, just as you did not laud yesterday, so you will not laud today.’ He [Jacob] said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’ He [Jacob] said to him: ‘Those angels who came to Abraham, they took their leave from him only with a blessing.’ He said to him: ‘They were sent only for that purpose, but I was not sent for that purpose.’ He said to him: ‘If you complete your task, you receive your reward’ – “I will not release you.” Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: He [the angel] said: ‘The ministering angels, because they revealed the secrets of the Holy One blessed be He, (They revealed to Lot that the city of Sodom was going to be destroyed.) they were banished from their partition for one hundred and thirty-eight years. If I heed you, I will be banished from my partition.’ He said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’ Rav Huna said: Ultimately he said: I will reveal it to him. If the Holy One blessed be He says to me: Why did you reveal it to him? I will say before Him: Master of the universe, your prophets issue decrees, and you do not abrogate their decrees; would I be able to abrogate their decree. (He is asking rhetorically.) He said to him: ‘He is destined to reveal Himself to you in Beit El and change your name, and I will be standing there. That is what is written: “In Beit El he found him, and there he will speak with us” (Hosea 12:5).’ It is not written here, “with you,” but rather, “and there he will speak with us.”

“It is the Lord’s kindnesses that have not ceased, for His mercies have not ended” (Lamentations 3:22). “It is the Lord’s kindnesses that have not ceased” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them. That is what is written: “It is the Lord’s kindnesses that have not ceased.” “They are new every morning; great is Your faithfulness” (Lamentations 3:23). “They are new every morning; great is Your faithfulness” – Rabbi Alexandri said: Because You renew us each and every morning, we know that “great is Your faithfulness” regarding the revival of the dead. Rabbi Shimon bar Abba said: Because You renew us on the mornings of the kingdoms, (New kingdoms arise and supplant the old ones, yet the Jewish people remain (Etz Yosef).) we know that “great is Your faithfulness” to redeem us. Rabbi Ḥelbo said: Each and every day, the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way. (They cease to exist.) Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn is breaking”’ (Genesis 32:27)? (This is the guardian angel of Esau, who is still in existence. Apparently, angels do not cease to exist after only one day.) He said to me: ‘Strangler, did you think you could strangle me? (Did you think you could challenge me from an explicit verse?) Gavriel and Mikhael are the supernal princes. All of them are replaced, but they are not replaced.’ (Some angels, such as Gavriel and Mikhael, and also the guardian angel of Esau, continue to exist.) Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say that each and every day the Holy One blessed be He creates a band of new angels and they recite a new song and go on their way?’ He said to him: ‘Yes.’ He said to him: ‘And where do they go?’ He said to him: ‘To where they were created from.’ He said to him: ‘Where are they created from?’ He said to him: ‘From the river of fire.’ He said to him: ‘How does the river of fire function?’ He said: ‘Like the Jordan, which does not stop at night and does not stop during the day.’ He said to him: ‘But the Jordan flows during the day and stops at night.’ He said to him: ‘I was watching at Beit Peor, and that Jordan, just as it flows during the day, so it flows at night.’ He said to him: ‘From where does that river of fire emerge?’ He said to him: ‘From the perspiration of the creatures that bear the Throne.’ “The Lord is my portion, says my soul; therefore I will hope in Him” (Lamentations 3:24). “The Lord is my portion, says my soul” – Rabbi Abbahu said in the name of Rabbi Yoḥanan: [This is analogous] to a king who entered a province, and there were generals, captains, and commanders with him. The prominent leaders of the province resided in the middle of the province. One said: ‘I will take the generals to me.’ One said: ‘I will take the captains to me.’ One said: ‘I will take the commanders to me.’ (Each thought to curry favor with the different groups of attendants) There was one clever one there. He said: ‘I will take the king, as all the others are replaced and the king is not replaced.’ Likewise, idolaters, some worship the sun, some worship the moon, some worship wood and stone. But Israel worships only the Holy One blessed be He. That is what is written: “The Lord is my portion, says my soul,” as I proclaim His unity twice daily, and say: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)

There is another mystical dimension to the love between Esau and Jacob, or to love generally. Under certain conditions the feeling of love for something may transform evil into good and the קליפה, unworthy outer shell, may be transformed into something sacred. This is the very dimension which enables people to convert from paganism to Judaism. Our sages have connected this phenomenon with the גיד הנשה, when they explained Genesis 32, 27 where Samael says: "Let me depart, for dawn has come." Chulin 91a, has Jacob ask the angel: "Are you a thief or a gambler that you shun daylight? Samael responded that he was an angel and that from the day he had been created he had not had an opportunity to sing G–d's praises in the heavenly choir until that very day. Rashi interprets the word kubiestous in the Talmud to mean "soul snatcher." [I have translated it as "gambler." Ed.] There is a profound meaning in Rashi's comment, since souls are viewed as oppressed and held hostage by Samael. The Zohar in Parshat Mishpatim comments on this subject.

Having appreciated all the foregoing, we can now understand a statement in the Talmud Chulin 92a, commenting on Hosea 12,5: וישר אל מלאך ויוכל, בכה ויתחנן לו, "He contended with an angel and prevailed; the other had to weep and to implore him." The Talmud says that it is not clear who became “שר” over whom. When the angel implored Jacob to release him, it seemed that he implored Jacob, weeping. Evidently Israel then became שר over the angel. How then can the Talmud assume that the "Master" had implored the servant and wept?

ויתן לך אלוקים, “and may G–d give you, etc.;” Yitzchok, -remarkably- addresses the attribute of Justice of G–d when we might have expected him to address the attribute of mercy. By doing so he implied that this blessing was conditional on the person on whom it had been bestowed being worthy of it. Nonetheless, when it comes to Esau, we see that Yitzchok does not include such a condition in his blessing, as in verse 39 in our chapter he reassures him by saying: “your dwelling will be in the fat parts of the earth and you will enjoy the dew from above. You will live by the sword, although you will serve your brother.” He adds that on the contrary, the blessing given to his brother Yaakov is conditional on his not making your life intolerable.” [my choice of words. Ed.] It is noteworthy that in his lengthy prayer after consecrating the Temple he has built, King Solomon attaches the condition of worthiness when speaking of how G–d shall respond to the prayers of the Israelites, whereas when speaking of gentiles coming to Jerusalem to pray there, he does not attach such a condition but asks G–d to grant the wishes of such gentiles, regardless. (Kings I 8,32-43) Solomon is concerned that the gentiles should not get the impressions that our G–d is someone with Whom one needs to bargain. Yitzchok was concerned about the same when realising that Esau, if he insisted on his blessing surely credited G–d in heaven with being the One Who would provide its becoming reality. If he did not think so, why would he demand it? [When G–d fulfills the requests of a gentile, without regard to his worthiness, if the gentile as a result does not become G–d fearing and grateful, he will find that the very fulfillment of his request will eventually boomerang and he will more than lose its benefit. Ed.] You will also find that there are ten different categories of blessings, corresponding to the ten utterances used by G–d when He created His universe, and corresponding to the Ten Commandments. These blessings were pronounced on seven different occasions. 1) here; 2).Genesis 28,3: ואל שדי יברך אותך and the attribute of G–d known as shadday will bless you. 3) Genesis 28,13 (to Yaakov); 4) Genesis 32,27: “I will not let you depart (Yaakov to the angel he had wrestled) until you bless me;” 5) Genesis 35,9: “G–d appeared to Yaakov;” 6) Genesis 46,3; and Genesis 12,2, where G–d blessed Avraham for the first time. Avraham was blessed by G–d on seven different occasions. The Jewish people were given seven different (days) that are holy, most of them festivals: Sabbath, Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, and Sh’mini Atzeret. There are seven stars that serve the sun and the moon in their orbits. [The author adds some astronomical observation that have to do with the time to plant and harvest being related to sunset and sunrise which I have not understood. Ed.]

and beseeched him When he said to him, “I will not let you go unless you bless me” (Gen. 32:26), and the angel was begging him, “Let me go now. Eventually, the Holy One, blessed be He, will reveal Himself to you in Bethel, and there you will find Him, and there He will speak with us, and He and I will agree with you concerning the blessings that Isaac blessed you.” Now that angel was Esau’s genius, and he was contesting the blessings.

and the counsel of His messengers One angel said to Jacob (Gen. 32:27), “Israel shall be your name,” and I fulfilled his words. Here too, I will fulfill the counsel of My prophets who say concerning Jerusalem, “It shall be settled.”

It is clarified from this that the fulfillment of the mitzvah of Kriyat Shema in its primary [sense involves] the fulfillment of accepting the yoke of Heaven, and the berachot of Kriyat Shema correspond to the paragraphs of the Shema, and that they were established to elaborate the intentions within the paragraphs [of the Shema] and that the fulfillment of accepting the yoke of heaven is withen them. It appears [that it is necessary] to add two topics and aspects of "acceptance of the yoke of heaven" of Kriyat Shema and its blessings: A) Accepting the yoke of heaven by mentioning the Uniqueness of Hashem and His Oneness, B) Accepting the yoke of heaven through songs and praises to Hashem. It seems that [when one] says Kriyat Shema of the morning and the evening, one completes the other, that there is a distinction between the fulfillment of "accepting the yoke of heaven" in the Kriyat Shema and its blessing in the morning and the fulfillment of Kriyat Shema and its blessings in the evening. The distinction between them is elaborated from text of the berachot of Kriyat Shema, that [by] the berachot of Kriyat Shema of the morning, we mention the singing of the angels ("and all [of them] opened their mouths...with song and melody...), however, we do not mention this singing in the [blessings] in the evening, [since] there is no singing at night, and this is established [from the fact that] we do not say Hallel except during the day, as it is written "From the rising to the setting of the sun, Hashem's name is to be praised (see Megillah 20b)." And thus we find that the angel said to Yaakov Avinu (Genesis 32:27), "Let me go, for dawn is coming," and Rashi's explanation [there]: " ...and I need to sing during the day," this indicates that precisely during the day the angels sing.

The Gemara returns to the verses that describe Jacob wrestling with the angel. “And he said: Let me go, for the dawn has risen. And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob said to the angel: Are you a thief, or are you a gambler [kuveyustus], who is afraid of dawn? The angel said to him: I am an angel, and from the day I was created my time to recite a song before God has not arrived, until now. Now I must ascend so that I can sing songs of praise to God.

The verse in Hosea states: “He wept, and made supplication to him.” From this verse I do not know who cried to whom. When another verse states: “And he said: Let me go, for the dawn has risen” (Genesis 32:27), you must say that the angel cried to Jacob.

He [the man] said, Let me go, for the dawn is breaking. He [Yaakov] said, I will not let you go unless you bless me.

And he said, Send me away, for the column of the dawn ariseth, and, behold, the hour cometh for the angels to praise. And he said, I will not release thee until thou bless me.

And he said, Let me go, for the column of the morning ascendeth; and the hour cometh when the angels on high offer praise to the Lord of the world: and I am one of the angels of praise, but from the day that the world was created my time to praise hath not come until now. And he said, I will not let thee go, until thou bless me.

Let us proceed to explain some aspects about Yitzchok’s and ‎Rivkah’s marital union and its implications. We must take note ‎that the marital unions of the patriarchs and their details have ‎been described in the Torah, with the exception of the union of ‎Avram and Sarai at the time. Seeing that at the time Avram ‎married Sarai he was not yet a founding father of the Jewish ‎nation, the Torah did not see fit to give us any details about that ‎union and how it came about. We have explained previously that ‎names reflect the soul’s origin, so that when both Avram’s and ‎Sarai’s names were changed they also experienced a change in ‎their souls. The union of Avram and Sarai had not produced any ‎offspring, and until both their names were changed by Divine ‎decree they could not become patriarchs and matriarchs, ‎respectively. This leaves us with the question why the names of ‎Yitzchok and Rivkah were not changed so that they would not ‎have become parents of an Esau? Avraham’s name was changed in ‎order that his attribute of ‎חסד‎ could take root in the world and ‎enable him to be active spreading this virtue. By doing this he ‎incidentally illuminated the world with some of the Divine light ‎that had been withheld since Adam’s sin. We have explained ‎previously that this Divine light, brightness, cannot be allowed to ‎keep on getting stronger without endangering the existence of ‎the human race while man had not kept pace with the spiritual ‎growth needed to tolerate these infusions of Divine light. It was ‎Yitzchok’s task to preserve the limitation of this accomplishment ‎of his father Avraham without endangering his achievements by ‎recklessly leading where his contemporaries could not follow and ‎keep in step. This is why his name, as opposed to that of his ‎father or his son Yaakov, was never changed. Just as G’d had to ‎impose limitations on Himself before becoming active in a ‎material world, so Avram before becoming active as a patriarch, ‎had to impose limitations on himself. The name ‎אברם‎, “a ‎towering personality in lofty regions,” was appropriate as long as ‎he had not been charged with spreading monotheism through his ‎loving concern for his fellow throughout the regions in which he ‎would sojourn. Once this became his primary task, the name ‎change from ‎אברם‎ to ‎אברהם‎, i.e. “father of many (terrestrial) ‎nations,” and mirrored his becoming more effective in our ‎terrestrial regions. He himself could not produce personal issue ‎until he had begun the task assigned to him on earth. Yaakov, ‎who as we explained, represented a fusion of the attributes of his ‎father and his grandfather, had his name changed to Israel, when ‎he had matured to the point of representing this meld of loving ‎kindness on the one hand, and awe of G’d on the other. ‎[No other patriarch is quoted as having been “afraid” as many ‎times as Yaakov, in spite of his having received more assurances ‎from G’d than either his father or grandfather. Ed.]‎ Whereas Avraham, after having had his name changed, is ‎never again referred to as Avram, and according to halachah ‎it is inadmissible for us nowadays to refer to him by his original ‎name, Yaakov received an “additional” name, his original name ‎not having been uprooted and the prophets throughout the ‎generations repeatedly referring to him by that name. The fact ‎that he was able to sire all the 12 tribes before having had the ‎name Yisrael added to his name, is proof that his name change ‎was of a different kind from that of Avram’s becoming Avraham. ‎Yaakov’s combining the attributes of ‎חסד‎ and ‎גבורה‎, did not need ‎to be renamed for the sake of achieving ‎צמצום‎, voluntary ‎restriction of some of his natural initiatives. When the angel ‎informed him that henceforth the name Israel would be added to ‎his original name (Genesis 32,28) this was in recognition of ‎Yaakov’s ability to function on both “wavelengths, i.e. he could ‎keep in check his tendency to practice ‎חסד‎ as well as his tendency ‎to be in awe of G’d, ‎גבורה, דין‎ as the occasion demanded. We can ‎best understand this when picturing a father who, when ‎displaying his love for a young child, has to keep in check that ‎this intellect tells him that he is wasting valuable time “playing,” ‎during which he could perform other tasks whose usefulness ‎would be apparent to all. By knowing when to use the instrument ‎of tzimtzum, he pleases the Creator so much that the ‎prophet Isaiah 49,3 quotes G’d as saying of Israel: ‎ישראל אשר בך ‏אתפאר‎, “Israel through you I am glorified.” [I have occasionally ‎paraphrased the author’s words in the preceding paragraph. Ed.]‎‎

Genesis 32,28. “He said: ‘your name will no longer be ‎Yaakov, but Israel, for you have contended both with celestial ‎forces and with human forces and you have prevailed.’” ‎There are people who constantly remain attached to G’d even ‎while they are engaged in conversation with human beings. There ‎are other people, who while engaged in a conscious effort to serve ‎the Lord, concentrate on this to the exclusion of everything else; ‎these people while engaged in mundane activities, such as ‎business conversations with their peers, cannot at the same time ‎remain conscious of their duties towards their Creator. The first ‎type of person deserves the title: “Israel;” as the letters ‎ישר‎, ‎‎“upright,” as well as the letters ‎ראש‎, “head,” are part of that title. ‎The second category of person, (observant Jew) is called ‎יעקב‎, i.e. ‎י-עקב‎, meaning that his attachment to G’d is ‎עקב‎, “secondary,” ‎just as a heel is a secondary and not a primary organ. Esau’s ‎celestial representative acknowledged that Yaakov was a person ‎for the first category, since in his dealings with man he never lost ‎sight of his primary duties to his G’d.‎

YiTGaDaL—is TaGiY DaL. That is: tagiy is Keter (Crown); dal corresponds to yAaKoV, for he is AKeV (heel), an aspect of dal (poor). Moreover, the aspect of yiSRael corresponds to tagiy, for “SaRita (you have become ennobled) before God” (Genesis 32:28).

?ויאמר ..מה שמך?, this question is only an opener for the dialogue that follows. We have several such examples, as in Genesis 3,9 where G’d asks Adam איכה?, “where are you?,” though He was perfectly aware of Adam’s whereabouts. Similarly, in Exodus 4,2 G’d asks Moses “what is this in your hand?,” knowing full well that Moses was holding a staff in his hand. Here too, Yaakov was well aware who the angel was seeing he had been sent to him specifically.

He, the angel, said: No more shall Jacob be said to be your name; rather, you shall be called Israel; for you have striven [ sarita ] with God [ elohim ], an angel, a supernatural force, and with men, and you have prevailed.

The Pesaḥ story – “Begin with shame and end with praise” – is the archetype of the Jewish reading of history, its insistence on rescuing a thread of meaning from catastrophe, its refusal, at times heroic, to be demoralized by defeat, to give in to the siren call of despair. It is the rejection of myth and tragedy, optimism and pessimism alike. The Jewish narrative does not ask us to believe in a world in which there are simple happy endings. Nor does it allow us to take refuge in the cynical belief that every aspiration ends in failure (it is worth remembering that the first “cynics,” from whom we get the word, were Greek philosophers). Anouilh was right: tragedy is restful; Judaism is restless. There is nothing peaceful about hope. Far simpler to believe nothing, expect nothing, reconcile oneself to the meaninglessness of a universe endlessly revolving in silence around a void, and therefore accept the inevitability of fate. Far harder to strive for justice against oppression, freedom against tyranny, knowing that even victory is never final before the end of days and that until then we must fight the battle in every generation, just as the story of the Exodus must be told every year. Yet to be a Jew is to choose what Levinas calls “difficult liberty” over easy necessity. Israel, says the Torah, is the people whose name means “one who struggles with God and with man and who prevails” (Gen. 32:28). Far from being simple or naive, hope demands, creates, and expresses indomitable moral courage.

“He said to him: What is your name? He said: Jacob” (Genesis 32:28). “He said: No more shall Jacob be said to be your name; rather, Israel, for you have striven with God and with men, and you have prevailed” (Genesis 32:29). “He said to him: ‘What is your name?’ He said: ‘Jacob.’ “He said: No more shall Jacob be said to be your name.” “Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: Since He “confirms the word of His servant and fulfills the counsel of His messengers,” do we not know that it says: “Of Jerusalem: It will be inhabited; and of the cities of Judah: They will be built” (Isaiah 44:26)? (Namely, from the fact that the Lord fulfills the word of the angel who told Jacob that his name would be changed, we can learn that He will fulfill the word of His prophets who prophesied that Jerusalem would be inhabited.) [It refers] to one angel who appeared to our patriarch Jacob. That is what is written: “He said to him: What is your name.… No [more…] Jacob.” “And fulfills the counsel of His messengers” – as the Holy One blessed be He appeared to our patriarch Jacob in order to fulfill the decree of that angel that said to him: “No [more…] Jacob.” The Holy One blessed be He also said so to him. That is what is written: “God said to him: Your name is Jacob; [your name shall no longer be called Jacob]” (Genesis 35:10) – “no [more] shall Jacob be said.” Bar Kappara said: Anyone who calls Abraham Abram violates a positive commandment. Rabbi Levi said: A positive commandment and a prohibition. “[Your name] shall no longer be called [Abram]” (Genesis 17:5) – a prohibition; “but your name shall be Abraham” (Genesis 17:5) – a positive commandment. And yet the members of the Great Assembly called him Abram, as it is written: “You are the Lord God who chose Abram…”? It was relating a narrative and saying that while he was still Abram You chose him. Similarly, let us say that one who calls Sarah Sarai violates a positive command? (And according to Rabbi Levi a positive command and a prohibition (Genesis 17:15).) It is, rather, that only he (Abraham. The verse states: “God said to Abraham…you shall not call her name Sarai.” In the case of Abraham the verse stated “your name shall no longer be called Abram.”) was commanded in her regard. Similarly, let us say that one who calls Israel Jacob violates a positive command? It is taught: It is not that the name of Jacob will be uprooted. Rather, “but Israel shall be your name” (Genesis 35:10) – Israel will be primary and Jacob secondary. Rabbi Zechariah in the name of Rabbi Aḥa: In any case: Your name is Jacob… “but Israel shall be your name” (Genesis 35:10) – Jacob is primary, and Israel is in addition to it. “For you have striven with God and with men, and you have prevailed” – you have wrestled with the heavenly and prevailed over them, and with the earthly and prevailed over them. With the heavenly – this is the angel. Rabbi Ḥama bar Ḥanina said: He was Esau’s ministering angel. This is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels [penei elohim]” (Genesis 33:10). Just as penei elohim is judgment, so too, your face is judgment. (As it were, Esau is passing judgment on Jacob (see Bereshit Rabba 76:7).) Just as penei elohim – “you shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so too, you, I will not appear before you empty-handed. With the earthly and you prevailed over them – this is Esau and his chieftains. Alternatively, “for you have striven with God” – it is you whose image is carved on High. (The image of man in the Throne of Glory.)

(Ibid. 32:28) "Your name will no longer be called Yaakov but Yisrael." The first name remained and the second was superadded.

[(Exod. 12:29:) AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT.] This text is related (to Is. 44:26): CONFIRMS THE WORD OF HIS SERVANT. (PRK 7:3.) R. Berekhyah said in the name of R. Levi: What is the meaning of CONFIRMS THE WORD OF HIS SERVANT? Do we not know that (ibid., cont.) HE SAYS TO JERUSALEM: YOU SHALL BE INHABITED, AND TO THE CITIES OF JUDAH: THEY SHALL BE REBUILT? It is simply that a certain angel appeared to our ancestor Jacob. He said to him: What is your name? He told him: Jacob. (in Gen. 32:29 [28]): YOUR NAME SHALL NO LONGER BE JACOB, …. (Is. 44:26, cont.:) AND FULFILLS THE COUNSEL OF HIS MESSENGERS. The Holy One appeared to Jacob to affirm the command of his angel, AND (in Gen. 35:10) GOD SAID TO HIM: YOUR NAME IS JACOB. In the case of Jerusalem, over which all the prophets have prophesied, how much the more ?

3. [God] confirmeth the word of His servant, and performeth the counsel of His messengers; that saith of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built, and I will raise up the waste places thereof';(Is 44:26) R. Berekiah said in the name of R Levi: Whoever confirmeth the word of His servant, and performeth the counsel of His messengers, do we not [therefore also] know that he will say of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built?' Rather [the apparent repetition may be understood by another text]: an angel appeared to our father Jacob and said to him, 'What is thy name?' And he said: 'Jacob.' And he said: 'Thy name shall be called no more Jacob, but Israel;(Gen 32:28-29). The Kadosh Baruch Hu appeared [afterwards] to our father Jacob to fulfill the decree of the angel [in another verse]: And God said unto him: 'Thy name is Jacob: [thy name shall not be called any more Jacob, but Israel shall be thy name'; and He called his name Israel.] (Gen 35:10) Jerusalem, of which all the prophets prophesied that it will be built, all the more so! Another interpretation: “[God] confirmeth the word of His servant” refers to Moses, [as he is called in another verse]: My servant Moses is not so. (Num 12:7) “Performeth the counsel of His messengers” refers to Moses, [as he is called in another verse]: [God] sent a messenger, and brought us forth out of Egypt. (Num 20:16) The Kadosh Baruch Hu said to Moses, “Go, tell the people Israel that I will go through the land of Egypt in that night, [and will smite all the first-born in the land of Egypt.]” (Ex. 12:12) Moses went and said to Israel, “Thus saith the LORD: About midnight will I go out into the midst of Egypt.” (Ex 11:4) The Kadosh Baruch Hu said, “Already I have made my promise to Moses, And I said of him 'My servant Moses is not so; he is trusted in all My house.' (Num 12:7) Should I make a liar out of My servant Moses? No, instead Since Moses said “About midnight,” then I will go out at midnight. So it happened that it came to pass at midnight, [that the LORD smote all the firstborn in the land of Egypt.]

In the stories of Jacob, however, the Torah always uses “Lord,” for he was more complete than was Isaac. Thus, unlike Isaac, who had not been as | complete as Abraham, (36. Kaspi says that in the following verses, which refer to Isaac, the memory and merits of Abraham are invoked in order to increase the well-being of Isaac. This indicates that Abraham was the greater of the two.) it is not said of Jacob, “because that Abraham hearkened to my voice,” (37. Gen. 26:5.) or “for my servant Abraham’s sake.” (38. Gen. 26:24.) The exception (where “God” appears in the stories of Jacob) is “the house of God,” (39. Gen. 28:17.) and that is on account of its being followed by “and this is the gate of heaven.” Jacob said that because he recognized that the place was conducive to prophecy and perception because of the celestial cause that predominated there, as Ibn Ezra noted. (40. Ibn Ezra says on this verse: “This is the house of God—in which a person can pray in time of need, for his prayer will be heard on account of its being a special place.”) He continued to say, “If God will be with me …” (41. Gen. 28:20.) (using ’Elokim) in accordance with the opinion of our Torah that the world of Separate Intelligences is the first cause. (42. As explained above, ’Elokim refers to the upper two worlds, which are here referred to by Kaspi as ha-sekhel ha-nifrad (“the separate intellect”), which as an entity influences the events of the sublunar world below them.) The proof of this is provided by the opening verse of the Torah, “In the beginning God created …” as I have explained. (43. See above chap. II, n. 1.) When Jacob’s wives speak, and when Jacob speaks to them, they mention “God,” (44. Gen. 31:5, 9, 11, 16.) for that is appropriate for them, as we have already mentioned. This is especially the case as they are the daughters of (the pagan) Laban, as is proved by Rachel when she coveted the teraphim. (45. Gen. 31:19.) When on occasion they do mention “Lord,” (46. Gen. 29:32–33, 30:24.) it is only because they learnt this from Jacob. Notice the precision regarding Laban when the Torah says, “and God came to Laban,” (47. Gen. 31:24.) similar to what was written of Abimelech, (48. Gen. 20:3.) in accordance with his confused belief in the power of the Heavenly Sphere and that of the imagination. Laban said to Jacob, “the God of your father spoke unto me yesternight saying …,” (49. Gen. 31:29.) for how could the god of Laban assist Jacob when (Jacob) did not believe in him. Similarly he said, “the Lord watch between me and thee,” (50. Gen. 31:49.) in accordance with Jacob’s belief. Furthermore Laban made Jacob swear by the Lord, for Jacob feared Him, and not God. In summarizing in conclusion, Laban said, “The God of Abraham and the God of Nahor … judge betwixt us …” (51. Gen. 31:53.) whereas “Jacob swore by the Fear of his father Isaac.” (52. Ibid.) Jacob uses “God” when saying “and the angels of God met him,” (53. Gen. 32:2.) and “this is God’s camp,” (54. Ibid.) as well as “I have seen God face to face” (55. Gen. 32:28.) and “for thou hast striven with God,” (56. Gen. 32:20.) for all of them are in a prophetic use of the imagination. (57. He means that they take place in a prophetic vision, which with the exception of Moses, necessarily involves the imaginative faculty.) It is similar with “And God said unto Jacob,” (58. Gen. 35:1.) | and “there God was revealed unto him,” (59. Gen. 35:7.) as well as “and God appeared unto Jacob again” (60. Gen. 35:9.) and “where God spoke with him.” (61. Gen. 35:15.)

It is one of the most enigmatic episodes in the Torah, but also one of the most important, because it was the moment that gave the Jewish people its name: Israel, one who “wrestles with God and with men and prevails” (Gen. 32:28).

[82] Consider the case of Jacob. The Man of Practice was now in the last bout of his exercises in virtue, about to exchange hearing for eyesight, words for deeds, and progress for perfection, since God in his bounty had willed to plant eyes in his understanding that he might see clearly what before he had grasped by hearing, for sight is more trustworthy than the ears. Then it was that the oracles rang out their proclamation, “Thy name shall not be called Jacob, but Israel shall be thy name, because thou hast been strong with God and mighty with men” (Gen. 32:28). Now Jacob is a name for learning and progress, gifts which depend upon the hearing; Israel for perfection, for the name expresses the vision of God.

[44] These and the like are symbols of a soul which in inward things is undefiled towards God and in outward things is pure towards the world of our senses and human life. And so those were fitting words which were said to the victorious wrestler when he was about to be crowned with garlands of triumph. For “Thou hast been strong with God and mighty with men” (Gen. 32:28) were the words which proclaimed his victory.

He [the man] said to him, What is your name? And he replied, Yaakov.

And he said, What is thy name? He answered, Jakob.

Let us proceed to explain some aspects about Yitzchok’s and ‎Rivkah’s marital union and its implications. We must take note ‎that the marital unions of the patriarchs and their details have ‎been described in the Torah, with the exception of the union of ‎Avram and Sarai at the time. Seeing that at the time Avram ‎married Sarai he was not yet a founding father of the Jewish ‎nation, the Torah did not see fit to give us any details about that ‎union and how it came about. We have explained previously that ‎names reflect the soul’s origin, so that when both Avram’s and ‎Sarai’s names were changed they also experienced a change in ‎their souls. The union of Avram and Sarai had not produced any ‎offspring, and until both their names were changed by Divine ‎decree they could not become patriarchs and matriarchs, ‎respectively. This leaves us with the question why the names of ‎Yitzchok and Rivkah were not changed so that they would not ‎have become parents of an Esau? Avraham’s name was changed in ‎order that his attribute of ‎חסד‎ could take root in the world and ‎enable him to be active spreading this virtue. By doing this he ‎incidentally illuminated the world with some of the Divine light ‎that had been withheld since Adam’s sin. We have explained ‎previously that this Divine light, brightness, cannot be allowed to ‎keep on getting stronger without endangering the existence of ‎the human race while man had not kept pace with the spiritual ‎growth needed to tolerate these infusions of Divine light. It was ‎Yitzchok’s task to preserve the limitation of this accomplishment ‎of his father Avraham without endangering his achievements by ‎recklessly leading where his contemporaries could not follow and ‎keep in step. This is why his name, as opposed to that of his ‎father or his son Yaakov, was never changed. Just as G’d had to ‎impose limitations on Himself before becoming active in a ‎material world, so Avram before becoming active as a patriarch, ‎had to impose limitations on himself. The name ‎אברם‎, “a ‎towering personality in lofty regions,” was appropriate as long as ‎he had not been charged with spreading monotheism through his ‎loving concern for his fellow throughout the regions in which he ‎would sojourn. Once this became his primary task, the name ‎change from ‎אברם‎ to ‎אברהם‎, i.e. “father of many (terrestrial) ‎nations,” and mirrored his becoming more effective in our ‎terrestrial regions. He himself could not produce personal issue ‎until he had begun the task assigned to him on earth. Yaakov, ‎who as we explained, represented a fusion of the attributes of his ‎father and his grandfather, had his name changed to Israel, when ‎he had matured to the point of representing this meld of loving ‎kindness on the one hand, and awe of G’d on the other. ‎[No other patriarch is quoted as having been “afraid” as many ‎times as Yaakov, in spite of his having received more assurances ‎from G’d than either his father or grandfather. Ed.]‎ Whereas Avraham, after having had his name changed, is ‎never again referred to as Avram, and according to halachah ‎it is inadmissible for us nowadays to refer to him by his original ‎name, Yaakov received an “additional” name, his original name ‎not having been uprooted and the prophets throughout the ‎generations repeatedly referring to him by that name. The fact ‎that he was able to sire all the 12 tribes before having had the ‎name Yisrael added to his name, is proof that his name change ‎was of a different kind from that of Avram’s becoming Avraham. ‎Yaakov’s combining the attributes of ‎חסד‎ and ‎גבורה‎, did not need ‎to be renamed for the sake of achieving ‎צמצום‎, voluntary ‎restriction of some of his natural initiatives. When the angel ‎informed him that henceforth the name Israel would be added to ‎his original name (Genesis 32,28) this was in recognition of ‎Yaakov’s ability to function on both “wavelengths, i.e. he could ‎keep in check his tendency to practice ‎חסד‎ as well as his tendency ‎to be in awe of G’d, ‎גבורה, דין‎ as the occasion demanded. We can ‎best understand this when picturing a father who, when ‎displaying his love for a young child, has to keep in check that ‎this intellect tells him that he is wasting valuable time “playing,” ‎during which he could perform other tasks whose usefulness ‎would be apparent to all. By knowing when to use the instrument ‎of tzimtzum, he pleases the Creator so much that the ‎prophet Isaiah 49,3 quotes G’d as saying of Israel: ‎ישראל אשר בך ‏אתפאר‎, “Israel through you I am glorified.” [I have occasionally ‎paraphrased the author’s words in the preceding paragraph. Ed.]‎‎

Genesis 32,28. “He said: ‘your name will no longer be ‎Yaakov, but Israel, for you have contended both with celestial ‎forces and with human forces and you have prevailed.’” ‎There are people who constantly remain attached to G’d even ‎while they are engaged in conversation with human beings. There ‎are other people, who while engaged in a conscious effort to serve ‎the Lord, concentrate on this to the exclusion of everything else; ‎these people while engaged in mundane activities, such as ‎business conversations with their peers, cannot at the same time ‎remain conscious of their duties towards their Creator. The first ‎type of person deserves the title: “Israel;” as the letters ‎ישר‎, ‎‎“upright,” as well as the letters ‎ראש‎, “head,” are part of that title. ‎The second category of person, (observant Jew) is called ‎יעקב‎, i.e. ‎י-עקב‎, meaning that his attachment to G’d is ‎עקב‎, “secondary,” ‎just as a heel is a secondary and not a primary organ. Esau’s ‎celestial representative acknowledged that Yaakov was a person ‎for the first category, since in his dealings with man he never lost ‎sight of his primary duties to his G’d.‎

YiTGaDaL—is TaGiY DaL. That is: tagiy is Keter (Crown); dal corresponds to yAaKoV, for he is AKeV (heel), an aspect of dal (poor). Moreover, the aspect of yiSRael corresponds to tagiy, for “SaRita (you have become ennobled) before God” (Genesis 32:28).

“Your name will no longer be Yaakov, but Yisrael, for you have fought with beings and people and prevailed” (Bereishis 32:29). These two names, Yaakov and Yisrael, represent the body and the soul. Yaakov represents the body, from wisdom (Yud) to the heel (Eikev), while Yisrael represents the soul, meaning "Li Rosh" (a head for me). A person must perfect the body so the soul's power is reflected, thus becoming "Yisrael." Yaakov's fight with the angel illustrates this. The human soul is greater than an angel's, but an angel's body surpasses a human's, as our bodies are bound to this world. However, Yaakov perfected his body to become a "Chariot" for Hashem, making his body as holy as his soul. Hence, he could fight the angel with his body, which had transcended its physical nature to become spiritual. This transformation is why Yaakov's name changed. His body, once called Yaakov, became spiritual like his soul, now called Yisrael. This is reflected in "And Yaakov came 'Shalem'" (Bereishis 33:18), meaning his body and soul achieved harmony, or Shalom. In each Jew, the body and soul conflict, and Shabbat represents this harmony, offering a taste of the world to come where bodies will be perfected like souls. On Shabbat, this harmony is achieved according to one's weekly preparation, meriting an "extra soul," signifying the soul's power spreading into the body.

[However,] we must first understand that the reason it is called by the name Yisroel-ישראל is “because you have ruled over (שרית) Elohi”m-אלהי״ם [and prevailed] etc.” (Genesis 32:29; Also see Etz Chayim (Shaar Leah V’Rachel) Shaar 38, Ch. 2.)

כי שרית עם אלהים, “you have now become the equal of angels, but you have not succeeded in outranking them.”

Heb. saritha, connected with first part of “Israel.”

Or “God (Elohim, connected with second part of ‘Israel’) and men.”

כי שרית עם אלוקים, “for you have contended with Divine forces.” In this instance the word elohim refers to the angel representing Esau with whom Yaakov had wrestled. The words ועם אנשים in the same line, refer to Lavan and Esau. According to Bereshit Rabbah 78,3 the words כי שרית עם אלוקים mean that Yaakov’s countenance was engraved on the throne of G’d and the angel had realized this after looking at Yaakov.

ויאמר, an angel is allowed to expand the parameters of his mission, as we know already from when Lot asked the angel to allow him not to climb the mountain but to spend the night in Tzoar (Genesis 19,21). The angel there describes himself as granting permission, although it is possible that he checked with G’d first and the Torah did not bother to mention this.

לא יעקב יאמר, the meaning is “not only Yaakov will your name be in future.” We have examples of parallel meanings in Joshua 22,20 לא גוע בעונו, “he did not die due to his sin,” where the meaning is that “not only Achan died for his sin, but due to his sin many others died.“ [The Israelites who fell in the first battle of Ai. Ed.] Also in Kings II 6,10, the words לא אחת ולא שתים, “not one and not two,” is such a construction. The expression means: “not once but many times.” Knowing that the meaning of our verse is that Yaakov will henceforth not only be known as Yaakov, helps explain the many occasions later when this original name is applied to him, as distinct from the name change of Avram to Avraham.

כי אם ישראל, the name Yisrael denotes the nation founded by “Yaakov.” Our sages are of two minds if the former name of the additional name is the principal name. Rabbi Zecharyah is of the opinion that the name Yaakov remained the principal name, whereas the majority opinion is that from this point on the name Yisrael became the principal name of Yaakov. (Bereshit Rabbah 78,3) The point of the angel telling him that he would henceforth not be called Yaakov but Yisrael was to tell him that G’d would change his name. This occurred when Yaakov came to Bet El. This is why we read in 35,10 ויקרא את שמו ישראל. The reason for the name change was revealed to Yaakov by the angel.

כי שרית עם אלוקים, with the angel. He wrestled with you and could not overpower you to the extent of felling you.

ועם אנשים. With Lavan and Esau who intended to harm you and were unable to do so. He meant that exactly what had happened to Yaakov in his encounter with Lavan who had pursued him with hostile intent, would happen in his forthcoming encounter with Esau and his soldiers.

כי שרית, the word is derived from שרה in Hoseah 12,4 ובאונו שרה את אלוקים, “and with his might he fought with a Divine Being (reference to Yaakov).” The construction is parallel to קנה-קנית, or עשה-עשית. However, in the same chapter, verse 5 in Hoseah, the word וישר in the line וישר אל מלאך ויוכל, “he wrestled with an angel and prevailed,” is not derived from the root שרה but is of the same category of verbs as קם, שב, רץ all of which have a letter ו in the middle in the infinitive. The corresponding construction to ours of those examples would be ויקם, ויקב, וירץ, as in וישר from the root שור, ”to wrestle.” As to the fact that in spite of his victory, Yaakov was injured in that struggle, this was a punishment for his attempt to flee, in spite of his having been assured by G’d that He would help and protect him. We find other examples of great people who pursue a path that does not conform with G’d’s will that as a result they experience punishment for ignoring G’d’s will. As soon as Moses refused the mission and told G’d to send someone else, (Exodus 4,13) we find that G’d became angry at him. According to the plain meaning of the text there, although the sages say that wherever G’d’s anger is mentioned the subject at whom G’d is angry is visibly punished, whereas there is no word about Moses being punished for his words שלח נא ביד תשלח, Aaron who was meant to function only as a Levite, became the High Priest, a role which Moses would have filled but for his improper refusal to accept G’d’s mission without demurring. This is an explanation based on an allegorical approach, whereas the plain meaning is that at the inn, when on his way to Egypt, Moses was almost killed for having been remiss in not circumcising his son Eliezer before setting out on his journey. Jonah, too was punished for trying to circumvent the will of G’d and spent three most uncomfortable days inside one or more fish. Similarly, G’d’s anger resulted in Bileam being harmed by his ass when contravening G’d’s will and setting out on his way to curse the Jewish people (Numbers 22,22 indicates that he walked with a pronounced limp, presumably due to having his leg squeezed against the wall by his ass as per Numbers 22,25.

לא יעקב [THY NAME SHALL] NO MORE BE CALLED JACOB [BUT ISRAEL] (literally, “not Jacob — supplanting — shall any more be said to thee”) — It shall no longer be said that the blessings came to you through supplanting and subtlety but through noble conduct (שררה) and in an open manner. Because later on the Holy One, blessed be He, will reveal Himself to you at Bethel and will change your name. There He will bless you, and I shall be there and admit your right to them (the blessings). It is to this that the passage refers (Hosea 12:5), “And he strove with an angel and prevailed; he wept and made supplication unto him” — it means the angel wept and made supplication unto him (Jacob). What was the subject of his supplication? This is stated in the next verse: “At Bethel He will meet us and there He will speak with us — implying the request. “Wait until he will speak with us there, and then I will admit your right to the blessings.” Jacob, however, would not agree to this, and against his own wish he had to admit his right to the blessings. That is what is meant when it states (v. 30) “And he declared him blessed there”, that he begged him to wait and he did not agree to do so (cp. Genesis Rabbah 78:2).

ועם אנשים AND WITH MEN —Esau and Laban.

ותוכל AND HAST PREVAILED over them.

לא יאמר, nicht לא יקרא: dein Name soll nicht mehr "der die Ferse zu halten Bestimmte" "gedeutet" werden; nicht, er soll nicht mehr Jakob heißen (erteilt wird ihm der Name Israel erst später durch Gott, Kap. 35, 10), sondern der Name Jakob selbst soll als Israel begriffen werden. ישראל, von שרה, der einen Seite des Herrscherbegriffes, überragen, größer sein, heißt ja wörtlich: Gott ist der Überragende, der alles andere an Macht und Größe Überwältigende, und das soll ja in Wahrheit die Bedeutung des Zustandes sein, der durch יעקב ausgedrückt ist. Nur wenn ein יעקב, ein seiner äußeren Erscheinung nach nur unter die Ferse aller übrigen Gewiesenes, die feindseligsten Angriffe und Kämpfe des materiell gerüstetsten Gegners siegreich besteht weist dieser Erfolg auf das Vorhandensein einer alle materielle Größe und Macht überwiegenden geistigen Kraft, auf das Vorhandensein einer Gottesallmacht hin, die sich eben in der siegreichen Ausdauer dieses äußerlich Schwachen offenbart, und ist somit gerade יעקב als ישראל zu begreifen. —

ותוכל, da du vermocht hast. Du hast das vollständig erreicht, was du gewollt, nicht ich. Ich wollte dich niederwerfen, das habe ich nicht vermocht. Du wolltest nur nicht niedergeworfen werden, das ist dir gelungen. Das ist auch für alle Zeit die Stellung Jakobs und Esaus zu einander geblieben. Politisch und religiös spricht Esau: außer mir kein Heil, und erkennt seine Existenz für beeinträchtigt, so lange noch außer ihm ein Jakob, so lange es außer ihm noch eine Potenz gibt, die es beansprucht, auch zur Gestaltung der Welt in voller Berechtigung zu gehören. Jakob lässt alles Reinmenschliche in unangetasteter Berechtigung, ja verkündet allem Reinmenschlichen gerade die höchste Bedeutung und Blüte, wenn es den von ihm zu bringenden Geist in sich aufnimmt und zur Verwirklichung hinauslebt. "Segnende Anerkennung" ist das einzige, um welches Jakob mit Esau ringt.

Das עם אלקי׳ ועם אנשים scheint so viel zu sein wie בעיני אלקי׳ ואדם (Prov. 3, 4). Wenn Hoschea 12, 4 u. 5 auf dieses Erlebnis hinblickt: בבטן עקב את אחיו ובאונו inשרה את אלקים וישר אל מלאך ויוכל בכה ויתחנן לו 111׳ so ist dort der Begriff שר seiner doppelten Abstammung gefasst. שרה von שרה und וישר von שור. Es heißt: "Im Mutterschoße hielt er dem Bruder die Ferse, und in seiner Vollkraft ward er der Überragende mit Gott (wie קניתי איש את ד׳); einem Engel gegenüber ward er der Maßgebende (Bedingung setzende), so daß er weinend sich von ihm Gnade erflehte usw. Siehe oben Kap.17. V. 15.

לא יעקב יאמר עוד שמך, a reference to the end of days when Israel will have survived the destruction of the gentile nations When that time comes no one ever will again use the name Yaakov for the Jewish people [and the stigma that used to be associated with that name. Ed.] The very word יעקב already contained within this message that the bearer of this name will triumph at the end. Once he has triumphed there is no more point in having a name which alludes to something which will be realised only in the future. The future will then have arrived!

כי אם ישראל כי שרית, they will only refer to as “Israel.” This new name is to confirm that שרית עם אלוקים ועם אנשים, this is analogous to Isaiah 24,21 יפקוד ה' על צבא המרום במרום ועל מלכי האדמה על האדמה, “in that day the Lord will punish the host of heaven in heaven and the kings of the earth on earth.”

God will reveal Himself to you in Beis Eil, and change your name... I.e., the angel did not change Yaakov’s name here. Rather, he told Yaakov that Hashem will change his name in the future, and he said that he will interpret the change [of his name] that Hashem will make as applying to the blessings.

Jacob asked the angel and said: Tell me, please, your name, your essence or function. This request was not merely due to curiosity; rather, Jacob sought to clarify the meaning of the fight. Jacob did not know whether this angel represented Esau or his own alter-ego, and whether their confrontation was a trial from God or an actual threat from dark heavenly forces. He said: Why is it that you ask of my name? It is unnecessary for you to know my name. And he, the angel, blessed him there again.

When reciting the Shema, after completing the first verse, one says quietly "Blessed be the name of the glory of His Kingdom forever." (This phrase is recited quietly because it is not part of the section of the Shema as it appears in the Torah, but rather was recited by Jacob in Egypt, as explained later in this halachah. It is, however, pronounced loudly on Yom Kippur. Pirkei D'rabbi Eliezer explains that the angels praise God with this verse. On Yom Kippur, we are as pure as angels and thus, emulate their practice (Hagahot Maimoniot). It is preferable to separate clearly between the end of "Blessed be the name" - i.e., the words לעולם ועד - forever, and the beginning of the next section, ואהבת (And you shall love...) (Tur, Orach Chayim 61).) He then continues to read the first section in its normal fashion: "And you shall love God, your Lord..." Why do we read it in this fashion? (i.e., Why do we include this verse of "Blessed be the name...," since it is not part of the section of the Torah beginning with "Shema Yisrael...") It is our tradition that when the patriarch, Jacob, gathered all his sons together in Egypt close to his death, (See Genesis, Chapter 49.) he commanded and urged them regarding the Unity of God and the path of God upon which Abraham and Isaac, his father, had tread. (This narrative can be found in Pesachim 56a.) He asked them: "My sons, perhaps there are dregs among you, one who does not stand with me in the Unity of God?" (What would cause Jacob to have such a doubt regarding his children? One of the greatest merits of Jacob is that he - unlike Avraham, who fathered Yishmael, and Yitzchak, who had Esau as a son - had only righteous children. Pesachim (ibid.) explains that Jacob desired to reveal the secret of the end of days to his children, but that this knowledge suddenly left him. He was worried that perhaps his sudden lack of understanding was due to the imperfect state of his children and therefore, felt compelled to ask them about their faith in the One God. The Rambam omits all these particulars, since they are not relevant to the matter at hand - namely, the source of the custom of saying "Blessed be the name..." after "Shema Yisrael...") This is comparable to the manner in which Moses, our teacher, said to us: "Lest there be among you a man or woman [whose heart turns this day from God...]" (The Rambam adds this in order to teach us the nature of Jacob's doubts. He was not casting aspersions on the behavior of his sons, since he knew that their deeds were righteous. He was, however, worried that perhaps one of them had a mistaken understanding regarding the unity of God. This is in line with the verse the Rambam quotes. Moses is not chastising the Jewish people for their actions, but rather warning them of the possibility that there might be someone with a lack of faith that could lead to blasphemy later (Kessef Mishneh).) (Deuteronomy 29:17). They all answered and said: "Listen, Israel, (Jacob is also called by that name (Genesis 32:29).) God is our Lord, God is One," i.e., listen to us, Israel, our father, God is our Lord, God is One. (God is our Lord, God is One," i.e., listen to us, Israel, our father, God is our Lord, God is One.) The wise elder responded: (Praising God for the fortune of having righteous children; "Blessed be the Name of the Glory of His Kingdom forever." Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse.) "Blessed be the Name of the Glory of His Kingdom forever." Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse.

And this prohibition is practiced in every place and at all times by males and females. And one who transgresses it and makes himself a clairvoyant in one of the ways from all the matters we have mentioned or in another matter, and tells people things that he sees through his clairvoyance, is liable for lashes — and that is when he does some act in the thing, as we do not administer lashes without an act. But one who asks [something] from a clairvoyant is not under the liability of lashes. Nonetheless, very disgusting is anyone who fixes his thoughts or expends his time on these vanities. As it is not appropriate for one whom God has graced with knowledge and given the true religion as an inheritance to think about these vanities. Rather, he should fix his thoughts on the service of the Creator, may He be elevated, and not fear the words of the clairvoyant; since God, in His kindnesses will change the system of the stars, and nullify the power of the constellations, [so] as to do good to His pious ones. And it is known that we are the holy people, such that we are not under [the power of] a star or constellation — “the Lord is our inheritance, as He spoke to us.” And [it is] like the matter that we found with the forefathers, that God placed their stature above the ministers above: Like that which is written about Yaakov, “but rather Yisrael will be your name” (Genesis 35:10), “for you have dominated (sarita) with powers, etc.” (Genesis 32:29); meaning that God made him a minister (sar) over the [celestial] ministers. And so [too,] is Yitschak called Yisrael, as it is stated (Genesis 46:8), “these are the Children of Israel that were coming to Egypt, Yaakov and his children.” And so [too,] Avraham is called Yisrael, as we wrote in the Introduction of the book. And this is [the meaning of] what is written about the matter of the disagreement of the prophet, Eliyahu, with the prophets of Baal, as is stated (I Kings 18:31), “like the number of tribes of the children of Yaakov,” whose name was called Yisrael: As he was rebuking them [about] why they were leaving the service of the Master, the Lord of Hosts, who has in His hand to nullify all the actions of the powers and the constellations; and like the matter that He did with the forefathers, such that He put the constellations under their hand. And that is [the meaning] of its stating in that place (I Kings 18:31), “like the number of tribes of the children of Yaakov, to whom was the word of the Lord, saying, ‘Yisrael will be your name,’” — meaning to say, that He made him a minister over the [celestial] ministers, to change their system and their power with his merit. [This is] meaning to say, Israel, who are the children of Yaakov, are also ministers over the celestial ministers; and hence it would be fitting for them to not worship anything besides God alone. And so did we find with Yehoshua, who decreed to the sun and the moon to stand — as it is written in Joshua 10:12, “Sun, be still in Giveon, moon in the Ayalon Valley” — and they stood. And so [too,] several pious ones of Israel who changed the system of the constellations [and their power] with their merit. The matter would [take too] long, to bring [the] several stories that happened in Israel about this matter.

Another explanation of "And he said" has the same meaning as "and He said, If you will diligently hearken to the voice of Hashem your Elohim" (Shemot 15:26). Here too "And he said" (means) "Your name shall be called no more 'Jacob', but Israel." Then was Jacob crowned by his grade, by which he will include all the Patriarchs. It is written, "And he blessed him there" (Beresheet 32:30). It means that he acknowledged all the blessings with which his father blessed him.

Abram was called Abraham. Isaac was called Abraham, as it is stated: “This is the legacy of Isaac, Abraham’s son; Abraham.” Jacob was called Israel, as it is written: “He said: No longer will Jacob be said to be your name, but rather, Israel” (Genesis 32:29). Isaac was called Israel, as it is written: “These are the names of the children of Israel who came to Egypt with Jacob [et Yaakov]” (Exodus 1:1). (The midrash interprets the verse as saying that Jacob is included in “the children of Israel.” If so, Israel in this verse is Isaac.) Abraham was called Israel. Rabbi Natan said: It is a profound matter. “The dwelling of the children of Israel that they dwelled in Egypt” (Exodus 12:40), in the land of Canaan, and in the land of Goshen “was four hundred and thirty years” (Exodus 12:40). (The total starts from the Covenant of the Pieces, which God made with Abraham before Isaac was born, and the Torah refers to it as: “The dwelling of the children of Israel.”)

“He said to him: What is your name? He said: Jacob” (Genesis 32:28). “He said: No more shall Jacob be said to be your name; rather, Israel, for you have striven with God and with men, and you have prevailed” (Genesis 32:29). “He said to him: ‘What is your name?’ He said: ‘Jacob.’ “He said: No more shall Jacob be said to be your name.” “Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: Since He “confirms the word of His servant and fulfills the counsel of His messengers,” do we not know that it says: “Of Jerusalem: It will be inhabited; and of the cities of Judah: They will be built” (Isaiah 44:26)? (Namely, from the fact that the Lord fulfills the word of the angel who told Jacob that his name would be changed, we can learn that He will fulfill the word of His prophets who prophesied that Jerusalem would be inhabited.) [It refers] to one angel who appeared to our patriarch Jacob. That is what is written: “He said to him: What is your name.… No [more…] Jacob.” “And fulfills the counsel of His messengers” – as the Holy One blessed be He appeared to our patriarch Jacob in order to fulfill the decree of that angel that said to him: “No [more…] Jacob.” The Holy One blessed be He also said so to him. That is what is written: “God said to him: Your name is Jacob; [your name shall no longer be called Jacob]” (Genesis 35:10) – “no [more] shall Jacob be said.” Bar Kappara said: Anyone who calls Abraham Abram violates a positive commandment. Rabbi Levi said: A positive commandment and a prohibition. “[Your name] shall no longer be called [Abram]” (Genesis 17:5) – a prohibition; “but your name shall be Abraham” (Genesis 17:5) – a positive commandment. And yet the members of the Great Assembly called him Abram, as it is written: “You are the Lord God who chose Abram…”? It was relating a narrative and saying that while he was still Abram You chose him. Similarly, let us say that one who calls Sarah Sarai violates a positive command? (And according to Rabbi Levi a positive command and a prohibition (Genesis 17:15).) It is, rather, that only he (Abraham. The verse states: “God said to Abraham…you shall not call her name Sarai.” In the case of Abraham the verse stated “your name shall no longer be called Abram.”) was commanded in her regard. Similarly, let us say that one who calls Israel Jacob violates a positive command? It is taught: It is not that the name of Jacob will be uprooted. Rather, “but Israel shall be your name” (Genesis 35:10) – Israel will be primary and Jacob secondary. Rabbi Zechariah in the name of Rabbi Aḥa: In any case: Your name is Jacob… “but Israel shall be your name” (Genesis 35:10) – Jacob is primary, and Israel is in addition to it. “For you have striven with God and with men, and you have prevailed” – you have wrestled with the heavenly and prevailed over them, and with the earthly and prevailed over them. With the heavenly – this is the angel. Rabbi Ḥama bar Ḥanina said: He was Esau’s ministering angel. This is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels [penei elohim]” (Genesis 33:10). Just as penei elohim is judgment, so too, your face is judgment. (As it were, Esau is passing judgment on Jacob (see Bereshit Rabba 76:7).) Just as penei elohim – “you shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so too, you, I will not appear before you empty-handed. With the earthly and you prevailed over them – this is Esau and his chieftains. Alternatively, “for you have striven with God” – it is you whose image is carved on High. (The image of man in the Throne of Glory.)

[(Exod. 12:29:) AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT.] This text is related (to Is. 44:26): CONFIRMS THE WORD OF HIS SERVANT. (PRK 7:3.) R. Berekhyah said in the name of R. Levi: What is the meaning of CONFIRMS THE WORD OF HIS SERVANT? Do we not know that (ibid., cont.) HE SAYS TO JERUSALEM: YOU SHALL BE INHABITED, AND TO THE CITIES OF JUDAH: THEY SHALL BE REBUILT? It is simply that a certain angel appeared to our ancestor Jacob. He said to him: What is your name? He told him: Jacob. (in Gen. 32:29 [28]): YOUR NAME SHALL NO LONGER BE JACOB, …. (Is. 44:26, cont.:) AND FULFILLS THE COUNSEL OF HIS MESSENGERS. The Holy One appeared to Jacob to affirm the command of his angel, AND (in Gen. 35:10) GOD SAID TO HIM: YOUR NAME IS JACOB. In the case of Jerusalem, over which all the prophets have prophesied, how much the more ?

Again the angel said to him: "Let me go" (Gen. 32:26). Jacob answered him: I will not let thee go until thou hast blessed me; and he blessed him, as it is said, "And he blessed him there" (Gen. 32:29). Again he said to him: "Let me go" (Gen. 32:26). He answered him: I will not let thee go until thou tellest me what thy name is. And (the angel) called his name Israel like his own name, for his own name was called Israel. Jacob wished to prevail over the angel, and to throw him down upon the earth. What did the angel do? He took hold of the sinew of the hip, which was upon the hollow of Jacob's thigh, and he lifted the sinew of his hip (out of its place), and it became like the fat of the dead. Therefore the children of Israel are forbidden to eat of the sinew of the hip which is upon the hollow of the animal's thigh, as it is said, "Therefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh" (Gen. 32:82).

(Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One": Because it is written (Shemoth 25:2) "Speak to the children of Israel — It is not written "Speak to the children of Abraham and Isaac," but "speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest "base matter" issue from me as it did from my fathers! From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) "And Sarah saw the son of Hagar the Egyptian … 'disporting himself'" (with idolatry). These are the words of R. Akiva. R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says "And Sarah the son of Hagar the Egyptian disports himself" with idolatry." And I say that the reference is to the inheritance, Yishmael saying "should I not, being the first-born, take a double portion?" And for this reason Sarah said (Ibid. 10) "Drive out this maidservant and her son." And my view seems more cogent than his.

To return to the subject which we touched upon earlier of how the שר can don the "mantle" of the שכינה. Although this is a tremendous display of power for such a שר, it will boomerang and become the cause of his downfall as we mentioned earlier. This procedure is alluded to in the words of our פרשה in 10,2, where the Torah says: "how I have made a mockery of the Egyptians." Rashi explains that the word התעללתי במצרים, means "I have toyed with them." We need to understand the meaning of this שחוק, game, that G–d played. When we consider the august position of the שר של מצרים as we have described, we realise that when he was at the height of his power, this שר gave no thought to his eventual demise, and that the higher he would rise, the greater would be his eventual fall into a deep pit. The very "mantle" of the שכינה which he wore would become the cause of his downfall. At that time, G–d in Heaven, who is aware of the exact moment in time when events would cause the שר של מצרים to fall, would smile. The timing of these events is alluded to in Moses' words to Pharaoh in 10,3: "How long will you refuse to humble yourself before Me?" Humbling oneself means to turn from being evil to being good. We have a prime example of this when Samael, who had been Jacob's arch-enemy, changed direction and accorded Jacob his blessing, his recognition (Genesis 32,29).

The verse (26,5) we have just quoted contains ten words corresponding to the Ten Commandments. When you examine the wording of the Ten Commandments you will find that it contains 172 words, the same as the numerical value of the word עקב, as pointed out by Baal HaTurim. You may ask: If this is so why was יעקב not called עקב? The answer is already alluded to when we read about Jacob's birth, when he is described as holding on to עקב עשו, the heel of Esau (25,26). The last three letters in Jacob's name are an indication that the sanctity, holiness expressed by the letter י in his name will prevail in the world only at the end of history, at the עקב, or סוף. The heel of Esau, however, the one that Jacob held on to, is symbolic of the serpent which hisses: it is the end of life, signifies darkness and death, as we have explained earlier. When the enmity that exists between the serpent and man is described in the Torah in Genesis 3,15: הוא ישופך ראש ואתה תשופנו עקב, "He (man) will strike at your head, and you (the snake) will strike at his heel," the Zohar writes on this verse that the word ראש refers to the first letter in the name יעקב, an allusion to the Ten Commandments. If Jacob observes the Ten Commandments, then he can successfully strike at the ראש, the head of the serpent and all that the serpent represents; but והיה כאשר תריד (Genesis 27,40) "when you will backslide in your service of G–d," then you (the snake) will strike at עקב, the part of the name יעקב when detached from the י and all that this letter stands for." If Jacob had not had the letter י in his name his name would have been associated only with elements derived from the סטרא אחרא, the negative side of the diagram of the emanations. When the Torah reports that וידו אוחזת, that "his hand was holding on to," the letters in the word for "his hand,” i.e. ידו, are the same as the letter יוד. The potential contained in the name יעקב, enabled Jacob to become ישראל, a name that was accorded to Jacob only after his successful refinement through harassment at the hands of Esau. The name ישראל is the pinnacle that the spiritually most refined people can achieve. It indicates that he had been able to contend with Heavenly forces and to prevail (Genesis 32,29). Onkelos translates this verse: "You have fought before G–d with man and have succeeded."

Having this in mind, we can understand an enigmatic Midrash Rabbah Genesis 63,3 on this פרשה: "These are the descendants of Isaac the son of Abraham, Abraham begat Isaac. Abraham was called Abraham; Isaac was called Abraham for the Torah says "these are the descendants of Abraham, Abraham." Jacob's name was called Israel because the Torah says in Genesis 32,29: "He said to him: 'Your name will no longer be called Jacob but Israel.' Isaac was called Israel, as the Torah says in Exodus 1,1 'And these are the names of the children of Israel who came to Egypt with Jacob.' Abraham is called Israel." Rabbi Natan added that there is a profound meaning in: ומושב בני ישראל אשר ישבו במצרים ובארץ כנען ובארץ גשן שלושים שנה וארבע מאות שנה. "The period that the children of Israel lived in Egypt, Goshen and Canaan respectively prior to the Exodus was 430 years."

The significance of the number seventy is the number of Jacob's offspring that went down to Egypt which corresponded to the seventy spiritual representatives of the Gentile nations in the Heavenly Regions. The reason that the seventy souls went to Egypt and into exile was to enable them to be refined there in what our sages have called "the crucible of Egypt." The Kabbalists tell us that of the seventy שרים, representatives at the Celestial Court we have mentioned, thirty five are perceived as lining up on the "right" side of the diagram of the ספירות, emanations, whereas the other thirty five are found on the "left" side. Israel has a סנהדרין, Supreme Court, of seventy judges corresponding to those שרים of the Gentile nations. All of these judges are from the root of קדושה. This is why the Torah warns us not to turn either right or left from what these judges (elders) tell us (Deut. 17,11). Rashi and other commentators interpret this to mean that even if the Sanhedrin tells you that "right" is "left," and that "left" is "right," we must abide by their ruling (Jerusalem Talmud Horayot 1,5). A Jewish Court of Law composed of expert scholars who have received the ordination called סמיכה, is called אלו-הים. It is the nature of this ordination that there is a continuous chain of authority going back all the way to G–d Himself via the scholars in each generation, including Moses who was ordained by G–d Himself. The very word used to describe this ordination, סמוכים, "adjoining, next to one another,” hints at the nature of the ordination, that it is valid only because it represents an unbroken chain of tradition. This idea is expressed in the Torah in Deut. 4,4 ואתם הדבקים בה' אלוקיכם חיים כלכם היום, "You who have cleaved to the Lord your G–d, are all alive this day." The 70 שרים of the Gentile nations are called אלהים אחרים, "deities of the others," because they look up to them as their gods. This idea is alluded to when the angel, (Esau's celestial counterpart), justifies Jacob being called Israel by saying כי שרית עם אלה-ים, you have fought with the 70 deities of the Gentile nations.

"There he praised the Almighty G–d of Israel." According to the view of Rabbi Eleazar in Megillah 18, this verse tells us that G–d called Jacob “א-ל”; his reasoning is as follows: – If this were an appellation Jacob had given, then the Torah should have written ויקרא לו יעקב א-ל אלוקי ישראל. The Torah wanted to go on record that Jacob represents only the “א-ל” part of “סמאל” . When we view the struggle between יעקב, who was all א-ל, and Samael, who was only partially א-ל, it is natural that Jacob should have prevailed, i.e. כי שרית עם אלוקים ועם אנשים ותוכל, "You have contended with G–d and with men and have prevailed." This description of a dual encounter refers to the struggle with the terrestrial force of Esau on the one hand, and with the Celestial forces of Esau, i.e. Samael, on the other. The name ישראל fittingly reflects this dual struggle. It is a name conferred upon Jacob by Samael himself, an acknowledgment that Jacob was the bearer of Isaac's blessings.

There is an excellent reason that Jacob should have experienced this revelation at the moment he mourned the death of his mother. I first have to explain something about the exalted meaning of the name ישראל, and also something about the name יעקב. On 32,29, Bereshit Rabbah "Your name shall no longer be Jacob but Israel," comments as follows: "This does not mean that the name Jacob was eliminated (as in the case of the name Abram), but it means that the name Jacob would henceforth be only subordinate to the name Israel” Rabbi Zecharyah in the name of Rabbi Chama adds that the name Jacob would continue to exist in any event, but the name Israel would lend it an additional dimension. Both these opinions are compatible with one another.

We are dealing here with the dimension of "Jacob" as well as with the dimension of "Israel." First, Jacob assumed the position of שר, Master, vis-a-vis the angel. This is what Samael meant when he said: "You have fought with G–d and man and prevailed;" That aspect of the name "Israel" made him superior to the angel. However, from that development alone I would not have known that even the part of him that was still called "Jacob" could attain the spiritual level of the angels. This is why Hoseah said: "The angel wept and implored Jacob." [Hoseah speaks two verses earlier about Jacob as being punished by G–d, whereas he worked his way up on the spiritual ladder. Ed.] The lesson we learn from this is that even in his capacity as "merely" Jacob, the angel had to implore him, weeping. This was a preview of how things were going to be in the future. Both the names "Jacob" and "Israel" will reflect the highest spiritual achievements, higher even than those of the ministering angels, as we pointed out in connection with Numbers 23,23. Jacob's "victory" over an angel of the type of Samael will then be matched by his "victory" over angels which represent only positive spiritual values.

G–d was not satisfied with this refusal by Samael, but pointed out that because Esau was the first-born, it was he who was entitled to receive the Torah. Samael replied that the birthright had already been sold to Jacob, and that he, Samael, had concurred in the validity of the sale during his nocturnal encounter with Jacob in Genesis 32,29. G–d thereupon said to Samael: "Since you are not interested in My Torah, depart from My domain." Samael accepted. G–d said to Samael: "Since you suggested that I offer the Torah to Israel, give me some advice how to go about persuading the children of Israel to accept the Torah from Me." Samael replied that it would be necessary to bribe Israel into accepting the Torah. He suggested that a suitable bribe would be to endow Israel with some of endowments of the Celestial Regions so as to make Israel feel superior. As an opening gesture he himself volunteered to bestow some of his own light on Israel and handed it over to G–d there and then. It is this "light" that the Torah describes as וזרח משעיר "It shone forth from Se-ir towards it" (Israel). This is the mystical dimension of Leviticus 16,22: ונשא השעיר עליו את כל עונותם, "The male goat will carry all their (Israel's) sins." The שעיר refers to Samael.

לא את אבותינו (לבדם) כרת את הברית כי אתנו אנחנו, “not only with our fathers (alone) did the Lord establish the covenant;” we find a similar formulation in Genesis 32,29 לבדם) לא יקרא שמך יעקב כי אם ישראל עמו), “your name will no longer be Yaakov, but the name Yisrael will henceforth be added to it.”We find a similar interpretation in the Midrash Tehillim on Psalms 8,3: מפי עוללים ויונקים יסדת עוז, “from the mouths of infants and sucklings You have founded strength.” This is interpreted to mean that even unborn children have received the Torah and are guarantors for this to their parents that they will observe the Torah in due course. The Midrash describes the unborn fetuses as having been given visions of G-d and having heard the Ten Commandments, and responded after each that they considered it as binding for them.

That is why Moses must fight death and prefer life on earth to life among the ministering angels amid the deathless glory of heaven. The Moses we know – the man who fought injustice and slavery, who stood up against the most powerful empire of the ancient world, who more than any other “wrestled with God and with men” (Gen. 32:29) – was the figure who gave ultimate dignity to this world, not the next. Moses was not a man prepared to make his peace with the wrongs of his time in the knowledge that somewhere else, in some other order of existence, there is a world of perfect justice. “Do not go gentle into that dark night,” wrote Dylan Thomas. “Rage, rage against the dying of the light.” (“Do Not Go Gentle into That Good Night,” in The Poems of Dylan Thomas, ed. John Goodby (New York: New Directions, 2003), 239.)

No one has cast a longer shadow over the history of the Jewish people than Moses – the man who confronted Pharaoh, announced the plagues, brought the people out of Egypt, led them through the sea and desert, and suffered their serial ingratitudes. He brought the word of God to the people, and prayed for the people to God. Jacob was given the name Israel, meaning one who “wrestle[s] with God and with men and prevail[s]” (Gen. 32:29). More even than Jacob, the phrase epitomises Moses, whose passion for justice and hyper-receptivity to the voice of God made him the greatest Jewish leader of all time. Yet he was not destined to enter the land to which he had spent his entire time as a leader travelling towards. Why?

התהלך לפני והיה תמים, “walk before Me and become complete, free from blemish.” In order for Avraham to achieve this stature, G–d added the letter ה, a metaphor for His name, to Avraham’s name. The numerical value of the letters in Avraham’s name would then amount to 248, the number of limbs in his body. This is the conclusion arrived at in the Talmud, tractate Nedarim folio 32. According to Romi bar Abba, the reason why Abraham was first known as אברם and subsequently as אברהם is that originally G–d gave him control over 243 limbs, whereas from now on he had control over all of his 248 limbs. They are: two eyes, two ears, his torso, his head. If you want to realise how important the physical act of circumcision was, you will find this explained on folio 31 of tractate Nedarim. In the commentary known as Mechilta, it is stated that the reason why both Avraham and Sarah are never again referred to by their original names, as opposed to Yaakov, who after G–d changed his name to Yisrael is frequently still referred to by his original name Yaakov, this is because after both had their names changed, their original names had not been obliterated completely as the letters of their original names had been retained also as part of their new names. Their names had only been “improved.” Israel being a totally new name was not meant to invalidate his original name. The only reason we know this is because the Torah continues to make use of it. [The name Yaakov, given to him by outsiders, not his father, had suggested that he was somehow inferior spiritually already from birth. The angel in his nocturnal wrestling match had alluded to this. (Genesis 32,29) The Torah by continuing to use it, shows that in G–d’s eyes it never reflected upon him in a negative fashion. Ed.] The sages of the Mechilta add further that the reason why the name of the third patriarch, Yitzchok, has never been changed or amended, is that he had been named by G–d Himself, long before he had even been born. (Verse 19 in our chapter)

Rashbam makes a remarkable comment, connecting Jacob’s wrestling match with the angel to the episode in which Moses, returning to Egypt, is attacked by God (Ex. 4:24), and also linking this to Jonah on the stormy ship (Commentary to Gen. 32:21–29). All three, he says, were overcome by fear at the danger or difficulty that confronted them, and each wanted to escape. Jacob’s angel, Moses’ encounter, and the tempest that threatened to sink Jonah’s ship, were all ways in which Heaven cut off the line of retreat.

One fact about this parasha has long perplexed the commentators. After his wrestling match with the unnamed adversary, Jacob was told: “Your name shall no longer be Jacob, but Israel, for you have striven with beings Divine and human, and have prevailed” (Gen. 32:29, JPS translation). Or “Your name will no longer be said to be Jacob, but Israel. You have become great (sar) before God and man. You have won” (Aryeh Kaplan translation).

Not until he was running away from home did God appear to him. Not until years later, alone, at night, terrified at the prospect of meeting Esau, did God or an angel wrestle with him. He alone was given, by God or the angel, a completely new name, not an enhancement of his old one but a completely new identity: Israel. Even more strikingly, despite the fact that he was told “Your name shall no more be called Jacob,” (He is told this twice, first by the angel, then by God Himself: Gen. 32:29, 35:10.) the Torah continues to call him Jacob, suggesting that his struggle was lifelong – as, often, is ours.

In them may my name be recalled and the names of my fathers. That you recall for them all of what was taught concerning my name and the name of my ancestors. Because the name Israel is so named because "I have striven with beings divine and human (Genesis 32:29)." Thus he will be a righteous man, ruling through fear of God. And Jacob is so named because most of the goodness of the righteous is hidden, because their beginning is always with sorrow and their end is very exalted. And Abraham, is so named "Father of a multitude of nations (Genesis 17:4), thus they will be the head of all the nations. And Isaac is translated "And I rejoiced", thus there will always be joy in their dwellings.

וקראת את שמו יצחק, “and you will name him ‘Yitzchak.’” Yitzchak was given this name by G-d. This is why we never find that he was given another name such as his father or his son Yaakov who was given the additional name Yisrael. Both Avram’s name and Yaakov’s name had been given them by their respective fathers and not by G-d Himself. I have found a remark confirming this in the Jerusalem Talmud at the end of the first chapter of Berachot. The rhetorical question posed there is: “Why was Yitzchak’s name never amended whereas the names of Avraham and Yaakov were amended?” Answer: ‘’because the latter’s name was G-d-given, whereas the names of the former were given to them by their respective fathers.” The Talmud quotes our verse here as the source for claiming that G-d commanded Avraham to call the name of his son Yitzchak. You might retort that we also encounter Yitzchak’s name spelled with the letter ש instead of the letter צ in Psalms 108,9, and that this is as much of a change as spelling אברהם without the letter ה. Actually, the word ישחק is not a new name at all. The prophet wanted to draw attention to the element fire which was one of the basic elements in Yitzchak’s character as we know from the ספר יצירה where the author writes (edition of Gaon from Vilna chapter 6 Mishnah 2) “there are three אמות which are known as אמ'ש “which are air, water and fire.” Whereas the מ is silent, static, the א is constantly in motion so that the letter ש is an allusion to the great fire, a characteristic of Yitzchak. [Fire is perceived as vanquishing water, rising even during the process of water “extinguishing” fire and remaining behind on the ground. (abbreviated quote from the comment of the Gaon from Vilna). Ed.] Another reason why Avram’s name had to be changed whereas Yitzchak’s name did not need to be changed: G-d had given Avraham an additional destiny, i.e. to become a founder of many nations. This had to be reflected in his name being changed. Similarly Yaakov. His additional name Yisrael was in recognition of his having successfully contended with opposing celestial forces as attested to by the angel who struggled with him (Genesis 32,29). Yitzchak had not had similar experiences so that these did not require any changes or additions to his name. He had remained throughout his life on holy soil in the Holy Land.

The plain meaning of why the Torah suddenly calls Yaakov by his alternate name Yisrael again instead of writing “the time approached for Yaakov to die,” (which would have been the natural sequence to the line: “Yaakov lived in the land of Egypt for seventeen years”) is that ever since he had been given the additional name the Torah uses both names interchangeably. Throughout our portion the names Yaakov and Yisrael are used intermittently. [The name “Yaakov” appears six times, whereas the name “Yisrael” appears thirteen times. Ed.]

From a more rational/scientific point of view we may detect a distinct pattern in the Torah sometimes choosing to refer to Yaakov by his original name and sometimes by his additional name. The name Yaakov applies to the physical part of Yaakov’s personality, matters connected to his terrestrial existence, whereas the name Yisrael refers to spiritual aspects of his personality, matters connected to his eternal existence in celestial regions. When Yaakov had first been given the name “Yaakov” the Torah stated that this reflected his holding on to the heel of his brother Esau (Genesis 25,26). We find the name Yisrael first used in connection with Yaakov having successfully contended with the celestial force representing his brother Esau (Genesis 32,29). It is therefore clear that the additional name Yisrael was intended principally to reflect Yaakov’s spiritual accomplishments.

הקבצו ושמעו, “assemble and listen!” Yaakov refers to both of his names when addressing his children. He speaks of “Yaakov” when referring to his בנים, children, as at the time when his sons were still children he had not yet been given the name “Yisrael.” When he refers to himself as simply “your father,” he uses his name “Yisrael.” It is also possible to understand the words אביכם ישראל as a reference to “your Heavenly father O Israel.” In that event Yaakov introduces his blessings by exhorting his sons to remain loyal to G’d, who is known in Rabbinic terms as ישראל סבא, “grandfather (of) Israel.” This would account for the repetition of the names Yaakov and Yisrael respectively in these two verses.

ויחר אף ה' במשה, such an expression always means that G’d’s anger had tangible consequences for the one at whom G’d was angry. In this instance, the encounter described in verse 24 where G’d is described as seeking to kill him is such a consequence. I already explained on Genesis 32,29 that Yaakov’s having had to limp was a punishment for him.

and Israel, who was called by Me You were called Israel by Me (Gen. 32:29). Jonathan renders: Israel, My summoned one.

משכנותיך, a reference to the synagogues of the Jews all over, as well as to their Temples when these existed. The reason that Bileam said מה טובו, an unusual formulation, is that he wanted to make plain that the Torah academies are not only of benefit to the people who study in them, but that they also are good in a transitive sense, i.e. their very existence is of benefit to the entire nation. The very name יעקב also contains such a dual meaning. On the one hand it appears to have a negative connotation, but it also symbolises עקב a heel, something at the tail end of matters, meaning after everything else has already disappeared the עקב still remains, endures. The name “Israel” that was added to Yaakov’s name was justified by this thought, that its bearer had come out of a confrontation with celestial forces and had survived, had endured. If Israel could contend with celestial forces successfully, it would certainly be able to do so with terrestrial forces, i.e. עם אנשים, (Genesis 32,29).

[14] So impossible to name indeed is the Existent that not even the Potencies who serve Him tell us a proper name. Thus after the wrestling-bout in which the Man of Practice engaged in his quest of virtue, he says to the unseen master,  “Announce to me Thy name,” and he said “Why dost thou ask this my name?” (Gen. 32:29), and he refuses to tell his personal and proper name. “It is enough for thee,” he means, “to profit through my benediction, but as for names, those symbols which indicate created beings, look not for them in the case of imperishable natures.”

Again, the Gemara asks: But if that is so, one who calls Jacob Jacob, about whom it is written: “Your name shall no longer be Jacob, but Israel” (Genesis 32:29), also transgresses a mitzva.

The Gemara continues to discuss Jacob wrestling with the angel. The prophet states: “So he strove [vayyasar] with an angel, and prevailed; he wept, and made supplication to him; at Beth El he would find him, and there he would speak with us” (Hosea 12:5). From this verse I do not know who became master [sar], i.e., was victorious, over whom. When another verse states: “And he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels and with men, and have prevailed” (Genesis 32:29), you must say that Jacob became master over the angel.

The verse states: “And he said: Your name shall no longer be called Jacob, but Israel; for you have striven with angels [elohim] and with men, and have prevailed” (Genesis 32:29). Rabba says: The angel intimated to Jacob that in the future two princes would emerge from him: They are the Exilarch who is in Babylonia and the Nasi who is in Eretz Yisrael. And from here he also intimated to Jacob that there would be an exile.

Moshe, demonstrating a perfect example of the character of Israel as one who “wrestles with God and man” (Bereshit 32:29), confronts both Israel and God. To God, he prays for mercy for the people. Coming down the mountain and facing Israel, he smashes the tablets, the symbol of the covenant. He grinds the calf to dust, mixes it with water, and makes the Israelites drink it. He tells the Levites to punish the wrongdoers.

I. No Longer Shall You Be Called Yaakov THE CORE IDEA After his wrestling match with the angel, Yaakov was told: “No longer will your name be Yaakov, but Yisrael, for you have struggled with God and with men, and have won” (Bereshit 32:29). This new name is in fact given a second time in our parasha. After his meeting with Esav, and the story of Dina and Shekhem, God tells Yaakov to go to Beit El. Then we read: “After Yaakov returned from Padan Aram, God appeared to him again and blessed him. God said to him, ‘Your name is Yaakov, but you will no longer be called Yaakov; your name will be Yisrael.’ So He named him Yisrael” (Bereshit 35:9–10).

saying to him, “You whose name is Jacob, You shall be called Jacob no more, But Israel shall be your name.” Thus he was named Israel.

He strove with an angel and prevailed— The other had to weep and implore him. At Bethel [Jacob] would meet him, There to commune with him. (him Heb. “us.”)

He [the man] said, No longer will your name be spoken of as Yaakov, but as Yisrael, for you have contended with God[ly beings] [are great before God] and with men, and you have won.

And he said, Thy name shall be no more called Jakob but Israel, because thou art magnified with the angels of the Lord and with the mighty, and thou hast prevailed with them.

Genesis 32,30. “Yaakov named the site of this ‎encounter ‘Peniel’, for I have seen the Divine face to face and I ‎have remained alive.” There are people who serve the Lord ‎in order that He in turn will shower them with all His goodness. ‎There are other persons, on a higher level than the first category, ‎who serve the Lord because of their awareness that G’d, by reason ‎of His greatness, deserves to be served, and that it is a privilege to ‎be allowed to serve Him. They do not even think in terms of what ‎they may stand to gain by doing so. As a result of their ‎wholehearted devotion to G’d, G’d in turn “faces” them in ‎acknowledgment of their selfless service, i.e. He relates to them ‎פנים אל פנים‎. Surviving such an experience is something ‎extraordinary, and that is why Yaakov, realising this, exclaims: ‎ותנצל נפשי‎, “my life was saved.”‎

למה זה תשאל לשמי, “why are you asking for my name?” The angel informs Yaakov that there is no point in knowing his name; he explains that when people that have not seen one another ever, upon meeting, will extend greetings with one another and bless each other wishing each other well, and ask one another for their names, they justify this in the event that they wished to communicate with each other in the future. If they do not know one another’s name and address, how could they communicate with each other? Knowing the angel’s name, just as in the case of Manoach in Judges 13,17, is important only when such occasions will arise. The angel assures Yaakov that in this instance there is no need for this as he knows his name and address and will not forget it. Another interpretation of why the angel retorted to Yaakov’s question with a question of his own, instead of with an answer, though he complied with Yaakov’s request to bless him: the reason why angels do not like to reveal their names is to prevent human beings to make them swear an oath concerning the mission that they had fulfilled. And we also found that it is also written about Manoach to whom the angel says, "Why do you ask for my name? And it is wonderful" (Judges 13,18). Another interpretation: I asked what is your name in order to mention it in the name of the act, but what will my name be of any use to you? Why would you ask me?

הגידה נא שמך, "please tell me your name!" Although Jacob was aware that angels do not have fixed names, he asked him what this particular angel's name was at this particular time.

למה זה תשאל לשמי, "Why do you ask after my name?" Whereas it made sense that the angel asked Jacob's name seeing he intended to change it to Israel, or at least, to inform him of that impending change. Jacob's asking the angel for his name did not have such a purpose, however. The angel therefore wanted to know the reason for Jacob's enquiry. The angel may also simply have hinted that there was no point in asking him his present name as it was apt to be changed as soon as he had accomplished his present mission. He would only have to ask him again for his name on a future occasion.

למה זה תשאל לשמי, “why is this that you ask for my name?” He meant: “we do not have a fixed name; our names always change according to the mission we are sent on.” Another meaning of these words: “why do you ask for a name seeing that we are not in the habit of revealing our names?” The reason an angel does not like to reveal his name is so as not to appear to crown himself with the success of any mission he has been sent on. He does not want a human being to go around saying: “this and this angel has performed such and such a miracle.” He is a servant, a mere extension of his Master in Heaven and he is careful not to to do something which would create the wrong impression. This was the reason that the angel who had announced to Manoach and his wife that they would have a son resented being asked for his name (Judges 13,18) saying that his name was פלאי, “something concealed. This is the meaning of Isaiah 43,7: כל הנקרא בשמי-לכבודי בראתיו, “everything which bears My name,- I have created it for the sake of My honour.” This is also the thrust of David saying in Psalms 29,1: “ascribe to the Lord, O divine beings, ascribe to the Lord glory and strength.”

ויאמר לא אשלחך כי אם ברכתני, this teaches that the intellectual life-force within Yaakov’s body held on to the disembodied intellect represented by the “angel”. He (Yaakov) was not prepared to let go of the disembodied spirit he had embraced during this nocturnal encounter until this force had left an imprint on him which would not become dispelled as soon as he released the disembodied intelligence from his “embrace.” He insisted on attaining the intellectual level he had aspired to in an irreversible manner, not merely as a temporary spiritual-intellectual “high.”

ויאמר לא יעקב יאמר עוד שמך , remember that the name Yaakov has a connotation of “humiliation, degradation.” We encounter this when he was born when the Torah described him as holding on to his twin brother’s heel (Genesis 25,26). Such an activity as holding on to someone else’s heel is certainly creating an image of someone servile, someone in a degrading condition. After all, the heel is the very lowest part of the body. The name ישראל by contrast evokes the image of something superior. This is why the “angel” said: “you are entitled to be known by a name which conveys something lofty.” He gave as the reason for this change of name the fact that כי שרית עם אלו-הים ועם אנשים, that Yaakov’s intellectual life-force had proven to be equal to the intellect of disembodied spiritual beings even though his own intellect was still imprisoned within a body, This is the meaning of the words ועם אנשים. Actually, there had been no need for this word; if someone holds his own in a contest with divine forces he is most certainly understood to be even to or superior to any human contestant. The use of the words עם אנשים therefore adds a new dimension to our verse. Yaakov was very anxious to have confirmation that his own נפש השכלית, was on a par with that of disembodied spiritual creatures though his own spirit was still connected to his body.

הגידה נא שמך, he wanted confirmation of what the “angel” had said by being able to identify him by name. The name would give Yaakov a clue as to the essence of that spiritual force. But the angel did not fulfill his request. He responded למה זה תשאל לשמי — that Yaakov did not need this information as he had already achieved a great deal and had risen to the level of disembodied heavenly spirits. The Torah goes on with a report of the consequences of this encounter by writing על כן לא יאכלו בני ישראל את גיד הנשה אשר על כף הירך, “this is why the children of Israel are not to eat the displaced sinew of the hip-socket.” This means that seeing the נפש השכלית is meant to adjust to the norms of the disembodied intellect, the true Israelites are not to engage in activities which arouse the libido which is seated near the hip-socket. The meaning of the word “eat” here does not only mean the actual consumption of this part of animalistic tissue but also what it symbolizes, i.e. absorbing the philosophy it represents.

From a purely physical point of view, this sinew is a very tough sinew and comparable to a tough cord. Cords become harder and tougher with use through pulling wagons, etc. Similarly, when one engages in such activities as arousing one’s libido, this leaves a progressively deeper imprint on one’s personality. The more frequently one engages in such activities the more they become part of one’s personality. Hence, the prohibition of “eating” that sinew has also deep psychological significance for the Jewish people. Preoccupation with such concerns gradually estranges one to G’d. The act of “eating” if performed within reason, i.e. in quantities appropriate to the body’s need, actually promotes both good physical and spiritual health. Eating to excess results in corruption of the body and ultimately the soul. The same is true when one indulges any of the other תאוות הגוף, physical desires. אשר על כף הירך, the importance of this particular sinew is that the entire body relies heavily on it so that if it is damaged one cannot even move. It therefore represents all physical desire. עד היום הזה, this does not refer to a specific date. The meaning of the words is that as long as the desires of the body assert themselves in man the restriction expressed in this prohibition remains in force. The arrival of the hereafter signifies a new יום, “Day,” as documented by many of our prophets. Hence, the Torah says that as long as man (Israel) is a mortal human being this prohibition will remain in force. כי נגע בכף ירך יעקב, the reason the Torah deliberately reverts to naming Israel “Yaakov” at this juncture, is to stress that the influence of physical desire is what “separates the men from the boys,” i.e. what is the true impediment of every “Yaakov” developing into an “Israel.” It is within the power and scope of physical desires to drag down the נפש השכלית in man to the level represented by Yaakov at birth, i.e. a degraded person who hangs on to the heel of his totally physically oriented brother. We find an interesting parallel of this concept in Kings I 18,31 ויקח אליהו שתים עשרה אבנים כמספר שבטי בני-יעקב אשר היה דבר ה' אליו לאמור ישראל יהיה שמך. “Eliyahu took twelve stones according to the number of the tribes of Yaakov, to whom G’d had said: ‘your name shall be Israel.’” What was the need for the Book of Kings to add the words: ‘to whom G’d had said: ”your name shall be Israel?’” Are we then fools that we did not know who Yaakov was? The answer is that at the time of the prophet Eliyahu the Israelite people were in a state of rebellion against G’d. They actively worshiped the Baal, misled by the prophets and priests who preached the religion of the Baal. Eliyahu reminded them in the verse quoted that they were guilty of devoting themselves to the physical, to the desires of the body, whereas their task in life had been to devote themselves to the meta-physical, to the Divine. The word יעקב in the verse above symbolized the physical whereas the word ישראל symbolized the spiritual, the meta-physical. Eliyahu reminded them that G’d had instructed them to become שכליים, intellectually oriented people, similar to the angels. We also find in Psalms 82,6 that at one time G’d had said of Man “you are divine,” only to find that due to their having committed a sin involving following their physical desires they became mortal, far from divine. In 35,9 when G’d says to Yaakov לא יקרא שמך עוד יעקב כי-אם ישראל יהיה שמך, “you will no longer be called Yaakov but your name shall remain Israel,” the message is not so much a compliment but a moral/ethical imperative to live according to the yardsticks applied to individuals deserving of the distinctive title ישראל. This is why our sages in Berachot 13 stated that ישראל was henceforth Yaakov’s major name, the name Yaakov being used only in a secondary sense. This also explains G’d’s instructions to Moses in Exodus 19,3 prior to the giving of the Torah כה תאמר לבית יעקב ותגיד לבני ישראל , “thus you shall say (briefly) to the house of Yaakov, and tell (in detail) to the children of Israel.” The women were referred to as “Yaakov,” as they are adjuncts to the men (in terms of Torah study), the men as “Israel.” Thus far the words of the philosopher. If I perhaps have not translated his words verbatim, this was because I basically wanted only to convey the gist of his approach. I would add, based on the approach of this philosopher, that the fact that the Torah calls the name of the place where Yaakov had this encounter once פניאל and another time פנואל, is a hint that the first name alludes to this angel representing the tenth emanation (meaning of the letter י) the type of angel known as איש. Once Yaakov/Israel had passed that place and had properly assimilated this new concept of man’s נפש שכלית being capable of matching the spiritual level of the intellect of the disembodied angels, the place was called פנואל with the letter ו, as we now find that Yaakov was limping on his hip-socket. He had become aware of his body’s being an impediment to spiritual progress which needed to be overcome. A kabbalistic approach to this episode: The words ויאבק איש עמו are a reference to כבוד נברא במלאכים, a concept we encountered when the angels visited Avraham. [Briefly, if I understand it correctly: on the one hand we find the term מלאך applied to man, on the other hand, we find the term איש applied to angels. Whenever such “inverted” terms are used they are expressions of honor, compliments to the person or angel undergoing the respective experience. In this instance the מלאך assuming human form compliments the human being who is to experience his presence, whereas when a human being is described as מלאך this is a compliment to the angels into whose spheres he has been transplanted for the experience described. In more mundane terms “when in Rome do as the Romans do,” and vice versa. Ed.]

There are some commentators who have explained the words “why do you ask for my name” as “seeing that I have been defeated, what is the pointed in your knowing my name? Usually the victor wants his own name to become known. The loser does not want his name known so as to suffer the minimum of embarrassment.

ויברך אותו שם, “he blessed him there.” He acknowledged that Yaakov was the rightful owner of the blessings his father had bestowed upon him. According to a Midrash the blessing the angel bestowed upon Yaakov at this time was identical with what would later on become the standard formula of the Priests blessing the Jewish people as recorded in Numbers 6,24-27. A logical/investigative approach: The words: “a man wrestled with him,” refer to Gavriel. [We have shown on other occasions that Gavriel is referred to as איש “man.” Ed.] According to the philosophers, Gavriel is symbolic of the active investigative intelligence. [According to Kabbalistic writings this disembodied intelligence supplies the outer form to human beings based on their endowments (genes), Ed.] This force is the tenth of the emanations (the lowest counting from the top) the one we call מלכות which is just one rung above the physical universe, the עולם העשיה. This is the reason that the term איש which is usually only associated with tangible creatures is applied to Gavriel. Yaakov wanted to know if it is possible that this “man’s” soul while still enclosed in a body could attain or represent a spiritual level equal to disembodied intelligences such as the force with whom he had done battle. [In other words, this category of angel might be perceived as the link between the highest intelligence found inside a body and the lowest intelligence able to exist as a disembodied entity. Ed.] The angel, i.e. Gavriel, answered him that this was possible only after dawn, i.e. until the various forces which darken the soul have disappeared with the light of morning. This physical light, though symbolic of spiritual light, is here described as עלות השחר. Let me now explain the whole episode to you based on the premise we have just outlined. I am basing myself on a Jewish philosopher in Seville who wrote this commentary in the course of his discourse on Song of Songs. I have merely translated what he wrote into Hebrew: ויותר יעקב לבדו, “Yaakov remained alone deep in thought, divesting himself of the influences exerted upon him by his body so that his thinking was unimpaired by such influences.” He desired to know if his own intellect had attained the level which when the Torah speaks of certain celestial forces (such as Gavriel) is described as איש. It is understood that what is described as התאבקות, “a wrestling match,” takes place between evenly matched opponents. The Torah informs us here that in that struggle Yaakov did not attain superiority, i.e. the ability to function just like a disembodied spirit free from bodily influences, until the break of dawn. The word שחר stands for the restrictive influence of the body on the mind. Until Yaakov was able to rid himself of that influence, i.e. עד עלות השחר, “until the departure of that שחר,” he was not able to fully assert his שכל הפועל, his free-roaming intellect. וירא כי לא יוכל לו, now that the disembodied intellect no longer held an advantage over Yaakov’s intellect, though the latter was imprisoned in a body, ויגע בכף ירך יעקב, and the forces of the body are identified by the expression כף ירך, the part of the physique which is essential in man, it became clear to Yaakov that his disadvantage vis-a-vis disembodied intellects was due only to the fact that he was imprisoned in a body. ויאמר שלחני כי עלה השחר, at this point the disembodied intellect hints that the intellect embodied within Yaakov will become totally independent once the restrictive shackles of being imprisoned in a body, i.e. שחר are removed. The נפש השכלית, the intellectual life-force within Yaakov is on a par with the intellects of such disembodied beings as the angels. He (the “angel”) mentioned this simile as something similar to someone who dismisses a servant or friend as he no longer needs him. It was a compliment the angel paid to Yaakov.

וישאל...הגידה נא שמך, for each angel has a name appropriate to his mission. This is what Isaiah meant when he said (Isaiah 40,26) לכולם בשם יקרא, “Who calls them each by name. ”We find names of angels spelled out in Daniel 9,21 והאיש גבריאל, as well as chapter 10,12 in Daniel כי אם מיכאל שרכם. Seeing that the angel had changed his name, Yaakov wanted to know the angel’s name in order to find out what this angel’s primary task was.

?למה זה תשאל לשמי; a polite way of saying: “you do not need to know my name.” The same happened to Manoach in Judges 13,18 when he wanted to know the name of the angel who had announced that his wife would give birth to Shimshon. However, the difference there was that at the time Manoach asked he was still unaware that he was addressing an angel, thinking that he was dealing with a prophet, a human being. We do not really know why the angels keep their names secret. According to Bereshit Rabbah 78,4 the angel’s question meant that seeing each angel has a name assigned to him for each specific assignment he carries out on earth, there was no point in knowing his name as it would change before he would be given a new assignment. Rabbi Ami, quoting Abba Yossi, draws attention to two verses, one in Psalms 147,4 saying לכולם שמות יקרא, “He will call all of them by names,” and Isaiah 2,26 לכולם בשם קרא, “He calls all of them by name.” This appears to state that whereas the stars do not undergo name changes, angels names do. He uses the angel’s question to Manoach as proof that this is so. The angel answered Manoach that he did not know what his name would be on his next mission.

ויברך אותו שם, apart from the fact that he had told him about his impending name change to Yisrael, explaining the reason for this, he gave him an additional blessing. The reason the verse ends with the word שם is that it is a reference to Bet El where G’d would confirm the name change.

WHY IS IT THAT THOU DOST ASK AFTER MY NAME? The angel said: “There is no advantage to you in knowing my name for no one possesses the power and the capability other than G-d alone. If you will call upon me I will not answer you, nor will I save you from your trouble. However, I will now bless you, for so I am commanded.” (Leviticus 8:35.) But Scripture does not explain the contents of the blessing. That which our Rabbis have said (Mentioned in Rashi, Verse 27. See also the explanatory note on this verse in my Hebrew commentary, p. 186.) is most probable, namely that the angel, despite himself, conceded to him at that place the legitimacy of his father’s blessings, as Jacob did not wish to wait for him until he arrived at Beth-el.

למה זה תשאל WHEREFORE IS IT THAT THOU DOST ASK [AFTER MY NAME]? — We have no fixed names; our names change, all depending upon the service we are commanded to carry out as the errand with which we are charged (Genesis Rabbah 78:4).

Was fragst du mich nach meinem Namen? Wenn die Sonne aufgeht, dann erbleichen alle Namen vor, dem einen Einzigen, von dem es heißt יהיה ד׳ אחד ושמו אחד und es wird nur der einen Namen haben, der keinen Namen haben wollte, als die Menschen sprachen: נעשה לנו שם, und von dem Gott deshalb sprach: ואגדלה שמך – Er segnete ihn dort, ist doch jedenfalls eine räumliche Beschränkung. Es scheint daher: Eben dort ward Jakob die segnende Anerkennung, wo er, an der Grenze mit der Wiederkehr in das jüdische Land der eigensten Entwicklung des jüdischen Geistes und der abrahamitischen Bestimmung zuwandert. So winkt nicht durch kosmopolitisches Aufgehen in die Völkerströmung seinen Sprößlingen die Anerkennung und der Segen, sondern שָם, gerade bei der vollendetsten Einkehr in die scheinbar isolierende Bestimmung, die der jüdische Boden für alle Zeiten trägt.

הגידה נא שמך, which would describe your essence, your function, and how you would go about performing same. This would enable me to understand why you attacked me in the first place. I would then be able to do penitence for my sin, something I cannot do as long as I do not know what precisely my sin consists of.

?למה זה תשאל לשמי, our (angels) format does not in any way correspond and shed light on the level of our intelligence which cannot be explained in terms of language used by human beings. The angel confronting Manoach in Judges 13,18 summed this up in the single word: “פלאי,” it is concealed, [because it would only be misunderstood if put into words. Ed.] The angel’s activity reflects G’d’s will at the time. [Clearly, this implies that most angels perform their tasks ad hoc. Ed.]

We do not have a set name. Our names keep changing... I.e., he was not angry when Yaakov asked this. [And how does Rashi know?] Because the angel asked Yaakov the same question.

Jacob named the place Peniel: For I have seen God face-to-face and my life was saved. Other people who saw angels expressed fear that they might perish. In the book of Judges, after Mano’ah and his wife encounter an angel, he says: “We will die, because we have seen God.” 6 Jacob, by contrast, knew that his life had been spared despite knowing for certain that he had met an angel face-to-face.

למה זה תשאל לשמי?, “why do you have to know my name?” The angel implies that knowing his “name” will be of no use to Yaakov at all. The reason is that he does not possess any powers of his own, he is only a tool in the hands of G’d, so much so that if Yaakov were ever to call upon him he would not even respond. What he was able to do however, was to give Yaakov a blessing. The reason he could do so was because G’d had commanded him to do so. The Torah did not spell out the text of the blessing. Our sages add that Yaakov thanked the angel for his blessing.

ויברך אותו שם, “he blessed him there.” In that same location Yaakov was not willing to wait until he would get to Beyt El to receive this blessing; therefore the angel spelled it out already now.

“Why do you ask my name?” [32:30]. Jacob asked the angel, what is your name? The angel responded: why do you ask my name? The angel has no set name, but when he is sent on a mission, he is called by that name. (Rashi, Genesis, 32:30.) Bahya writes. The angel said: we never used to say our name. We do not want to make ourselves important. That is to say, that we should say that we do something by ourselves would be something new, since we do everything at the command of the Holy One. Some say, the explanation that the angel said, do not ask what my name is, because I was not able to do anything to you. It is disgraceful to me that one should know who I am. So writes Bahya. (Bahya, Genesis, 32:30.) Hizkuni writes. The angel said: I do not want to say my name; since the angels are afraid that one would adjure them with [magical] names. If they knew the angel’s name, they would be able to force the angel to do whatever the person desires. Therefore, the angel said: you do not need to know my name. You have vanquished me without [magical] names. (Hizkuni, Genesis, 32:30.)

But some explanation is still needed. For Jacob's having prevailed against the angel was beneficial in itself, that angel being the heavenly plenipotentiary of Esau, as we are told by our sages (Genesis Rabbah 67:2). His prevailing against him connotes the angel's not contesting Jacob's domination of Esau, but consenting to Isaac's blessing in full, as is implied by (Genesis 32:30): "And he blessed him there." And this is in accordance with our sages' dictum: "The Holy One Blessed be He does not exact payment from a people until He exacts it from its heavenly plenipotentiaries first." But Jacob's grasping Esau in the womb was merely a portent of what was to come and not anything beneficial in itself deserving of mention in the Blessed One's chastisements to Jacob.

(The matter of the Divine names and principles pertaining to them) 60. [When our teacher Moshe was about to go down to Egypt to redeem the children of Israel, he asked God, (Exodus 3:13) “Now, when I come to the children of Israel and say to them, ‘The God of your forefathers sent me to you,’ and they will ask me, ‘What is His name?’ what should I say to them?” He was asking to know the Essential Name HaShem-יהו"ה, which is called Shem HaEtzem-the Name of His Essential Self. Since this Name cannot be grasped by any being other than HaShem-יהו"ה Himself, HaShem-יהו"ה did not fulfill his request, but instead answered, “I shall be as I shall be – אהי"ה אשר אהי"ה.”] (See at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), section on Eheyeh-אהי״ה.) In Midrash Rabba, our sages, of blessed memory explained, (Midrash Rabbah, Shemot, Parasha 3.) “HaShem-יהו"ה said to Moshe, ‘You wish to know My name? [In My relationship to My world] I am called according to my deeds. I may be called El Shaddai-א"ל שד"י, Tzvaoth-צבאות, Eloh”im-אלהי"ם or HaShem-יהו"ה. When I judge the creatures, I am called Eloh”im-אלהי"ם, when I battle the wicked, I am called Tzvaoth-צבאות, when I suspend the sins of man, I am called (The Lunar year consists of 354 days. The forty days from the beginning of the month of Elul are days of Judgement. Minus these days, there are the 314 days of the rest of the year, the numerical value of Shaddai-שד"י-314.) El Shaddai-א"ל שד"י and when I have mercy upon My world, I am called HaShem-יהו"ה.’” In His relationship with His world the name HaShem-יהו"ה always denotes the quality of mercy, as stated, “HaShem-יהו״ה, HaShem-יהו״ה is a merciful and gracious God.” (Exodus 34:6) This is the meaning of “I shall be as I shall be,” (Exodus 3:14) that is “I will be called according to my deeds.” (The sages stated that also the names of the angels correspond to their mission, and differ accordingly.) (Rashi, Genesis 32:30 based on Midrash Rabbah, Bereshit, Parsha 78.)

Once day broke and night departed, Jacob was strengthened, and the power of Samael diminished. Then he said, "Let me go" (Ibid. 27), for it was his time to say the morning hymns and he had to leave. He confirmed his blessings and added a blessing of his own, as it is written, "And he blessed him there" (Ibid. 30).

“Jacob asked and said: Tell me, please, your name. He said: Why is it that you ask after my name? And he blessed him there” (Genesis 32:30). “Jacob asked and said: Tell me, please, your name” – Rav said in the name of Rabbi Yosei bar Dostai: One verse says: “He sets a number for the stars, and calls them [all] by names [shemot]” (Psalms 147:4), and one verse says: “He who brings out their host by number, calling all of them by name [beshem]” (Isaiah 40:26). Rather, it teaches that there is change there. (At any given time there is one name, but the names change over time, which is reflected in the plural word “names.”) The name that he is called now is unlike the name that he will be called after time, as it is stated: “The angel of the Lord said to him: Why do you ask my name? It is unknown [peli]” (Judges 13:18) – I do not know to what name I will be changed.

“The sun rose for him as he passed Penuel, and he was limping from his hip” (Genesis 32:32). “The sun rose for him…” – Rabbi Berekhya said: For whom did the sun not rise? Rather, for him it is for his healing, but for others, light. Rav Huna said in the name of Rav Aḥa: So, the sun was healing our patriarch Jacob and beating down on Esau and his chieftains. The Holy One blessed be He said to him: ‘You are a paradigm for your descendants. Just as you, the sun was healing you and beating down on Esau and his chieftains, so, your descendants, the sun will heal them and beat down on the idolaters. Will heal them – “but the sun of righteousness will shine for you who fear My name, with healing in its rays” (Malachi 3:20); and will beat down on the idolaters – “behold, the day is coming, burning like a furnace […and all that do evil will be straw, and the day that is coming will set them ablaze]”’ (Malachi 3:19). “And he was limping from his hip” – Rabbi Yehoshua ben Levi was going up to Rome. (Rome is identified as Edom (Esau).) When he reached Akko, Rabbi Ḥanina came out to greet him. He found him [Rabbi Yehoshua ben Levi] limping from his hip. He said to him: ‘You are like your ancestor –”and he was limping from his hip.”‘

(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses, (Tanh., Deut. 11:1; PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI . And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and (The other part of this bracket is several lines below.) the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon , as stated (in vs. 2, cont.): AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard. (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.) : He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard. (Cf. Matthew 13:24–30.) And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One. (Cf. Gen. R. 94:5.) : Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4) since it was fitting for him to bless with seven blessings corresponding to the seven altars ; (On these altars, see Numb. 23:1, 14, 29.) but only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK SHALL BE BLESSED, but SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with four blessings:

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME? (Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him.) Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

It is worthwhile to note that the total number of animals offered on New Moons was 11 as this number corresponds to the 11 hours which the sun is older than the moon. The sun was created (made operational) on the fourth day at the beginning of the day (night), whereas the moon was made operational 11 hours later. The number 11 also recalls the fact that the solar year is (on average) 11 days longer than the lunar year (12 months), seeing the solar year is 365 days and the lunar year 354 days. The reason that the bulls were being offered in respect of Avraham (and Sarah) is because Avraham and Sarah originally were like טומטום ואנדרונינוס, hermaphrodite and epicene (people whose sexual organs were underdeveloped preventing them from bearing or siring children). The ram offered in respect of Yitzchak symbolised the uniqueness of the ram Avraham had slaughtered at the time, of which we learned in Avot 5,6 that it had been designated as such an offering since the days of the creation. The seven sheep offered in respect of Yaakov acknowledge symbolically that his features are engraved on the throne of G’d above the seven heavens (Bereshit Rabbah 68,18). The three tenths ephah of fine flour mixed with oil as a gift-offering for each of the bulls correspond to the three verses in which G’d is described as appearing to Avraham (Genesis 12,7; 17,1; 18,1). The two tenths ephah of fine flour mixed with oil as gift-offering which accompanied the ram offering were in respect of the two verses in the Torah in which G’d is described as appearing to Yitzchak (Genesis 26,2; 26,24). The reason that only one tenth ephah fine flour mixed with oil was brought as gift-offering alongside the seven sheep is that we have only one verse in which G’d is described as appearing (וירא) to Yaakov (Genesis 35,9). The reason that the Torah repeats the word עשרון in connection with the single tenth ephah of fine flour mixed with oil as gift-offering in respect of the seven sheep symbolising Yaakov, is that it alludes to both of Yaakov’s names, יעקב and ישראל. It also alludes to the two blessings he received (from his father), one instead of Esau’s blessing, the other prior to his departure to Charan. He also received 10 blessings when he was called Yaakov when his father gave him the first blessing (compare Genesis 27,28-29 and Genesis 32,30 [where the individual blessings are not enumerated; presumably G’d confirmed Yitzchak’s blessing. Ed.]). Yaakov also used the word עשר twice when he promised to tithe (twice) everything G’d would give him (Genesis 28,23). This applied especially to his son Levi as we pointed out in connection with Pirke d'Rabbi Eliezer chapter 37 why Levi was considered the tenth son (compare author’s comments on Genesis 28,22). It may be worth considering in this connection that Jeremiah 31,8 quotes G’d as saying: “Ephrayim is My firstborn.” When you count backwards from Ephrayim you will find that Levi is the tenth son. When you count from Levi to Aaron in descending order, i.e. Gershon, Kehat, Merari, Livni, Shimi, Amram, Yitzhar Chevron, Uzziel, Aaron you also have Aaron as the tenth (collective) descendant of Levi named by the Torah (compare Chronicles I 6,1-3). This is also why we find in Chronicles I 23,13: “Aaron was set apart, he and his sons, forever to be consecrated most holy, to make burnt-offerings to the Lord, etc.”

Seeing that the Torah tells us that even the spiritual representative of Esau at the celestial court agreed that Yaakov had deserved to be the recipient of these blessings and he himself conferred a blessing on Yaakov (Genesis 32,30), this was a forerunner of what the prophet Isaiah said concerning the redemption in the future: והיו מלכים אומניך ושרותיהם מיניקותיך אפים ארצה ישתחוו לך ועפר רגליך ילחכו וידעת כי אני ה’ אשר לא יבושו קווי, “Kings shall tend your children, their queens shall serve you as nurses; they shall bow before you, face to the ground and they lick the dust of your feet, and you shall know that I am the Lord; those who trust Me shall not be shamed.” (Isaiah 49,23).

I have read in a volume of astrology published by current astrologers called “letter of Galinus,” that if someone makes an iron replica of the planet Saturn, he should do so at a certain date and time of day or night when the horoscope is in a certain constellation, and if such a person will bury it beneath the store of a certain merchant, that that merchant will lose all his profit from the store. If the person who has constructed such an image at such a time as we mentioned buries it beneath the house of the owner of that store, all that owner’s affairs will turn sour. Anyone with eyes in his head knows that this “science” will lead to destruction of the world as we know it, and that the only way to live on earth is by allowing the forces of nature to guide us instead of trying to bend them to our will. These forces were provided by G’d for the benefit of mankind. (This is part of the quotation from “letter of Galinus).” The author of that volume writes further: “if someone is interested in attracting to himself the spiritual influence exerted by the planet Shabbtai (Saturn), a planet which exercises its domain on the Sabbath, he should eat a minimal amount of meat, diet very frugally, abstain from marital relations, wear black garments, construct a picture of a lion made out of copper and at the hour when the constellation of Saturn and that of the lamb intersect he should slaughter a cat. If he then approaches that idol and serves it and consults it concerning his future he will be given such information. Thus far the “letter of Galinus.” (Compare also Parshat Vayishlach, Genesis 32,30 where the author copied from books on philosophy.) It is clear that the Torah, which is most certainly concerned about our welfare and well being, commands us to do exactly the opposite of what is written in the “letter of Galinus.” On the Sabbath we are to eat well (meat) and drink well (wine), to dress in finery, to engage in marital relations with our wives and in general to call the Sabbath ענג, “a delight,” (Isaiah 58,13). Whereas the philosophy preached by Galinus results in man becoming depressed, adopting the ways of the Torah results in man becoming a happy personality. Instead of wearing black garments, we wear colored garments in order to lift our spirits. Our sages base this on Isaiah 58,13 וכבדתו מעשות דרכיך, a references to garments which lend the wearer distinction in the eyes of others. Rabbi Yochanan, in Shabbat 30, used to refer to his clothing as מכבדי, “that which bestows honor upon me.” Thank the good Lord for having given us enough common sense through study of His commandments, thus saving us from falling victim to such foolish philosophies as those espoused in the book of Galinus. This same Torah has warned us not to pay heed to the constellations in the skies when it wrote (Deut. 4,19) “lest you raise your eyes towards the sky and behold the sun and the moon.” He has, instead, given us the heritage of His commandments, observance of which will result in our accumulating a great reward.

When it is mystical. It is concealed. It changes constantly, (According to the angel’s mission at that particular time. Cf. Rashi to Bereishis, 32:30.) so that its identity remains unknown on any given day.

Jacob himself seems sure that he has encountered God Himself. He calls the place where the struggle took place Peniel, saying, “I have seen God face to face and my life was spared” (Gen. 32:30).

The angel said to him, “You must not ask for my name; it is unknowable!”

Yaakov asked him, and said, Please [Now] tell me your name. He said, Why then do you ask my name? He then blessed him [Yaakov] there.

And Jakob asked and said, Show me now thy name. And he said, Why dost thou ask for my name? And he blessed Jakob there.

Genesis 32,30. “Yaakov named the site of this ‎encounter ‘Peniel’, for I have seen the Divine face to face and I ‎have remained alive.” There are people who serve the Lord ‎in order that He in turn will shower them with all His goodness. ‎There are other persons, on a higher level than the first category, ‎who serve the Lord because of their awareness that G’d, by reason ‎of His greatness, deserves to be served, and that it is a privilege to ‎be allowed to serve Him. They do not even think in terms of what ‎they may stand to gain by doing so. As a result of their ‎wholehearted devotion to G’d, G’d in turn “faces” them in ‎acknowledgment of their selfless service, i.e. He relates to them ‎פנים אל פנים‎. Surviving such an experience is something ‎extraordinary, and that is why Yaakov, realising this, exclaims: ‎ותנצל נפשי‎, “my life was saved.”‎

Thus, of Yaakov—who is the aspect of truth, as it is written (Micah 7:20), “Ascribe truth to Yaakov”—it is said (Genesis 32:31), “The sun shone for him”—i.e., the aforementioned “It will be our charity.” This is because the sun is the aspect of charity, as explained above: “But a benevolent sun will shine upon you who fear My Name.” That is, by means of the truth Yaakov was able to draw to himself all the charities, which are the aspect of sun, and cause them to shine on him. This is: “The sun shone for him”—specifically “for him,” the aspect of “It will be our charity,” as explained above.

This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above.

Understood as “face of God.”

פנים אל פנים, face to face. Jacob's amazement was not due to the fact that he had had an encounter with an angel; he had previously encountered angels. What amazed him was that he had been in a confrontation with an angel. The word פנים אל פנים is a term used in warfare as we know from Kings II 14,8.

ויקרא יעקב....פניאל...פנים אל פנים. According to one of the commentaries which we quoted (verse 26) that the angel had assumed human form, this experience was something new for Yaakov. For the first time he had seen a divine being face to face while being awake. Adding to this the fact that this angel had twisted his hip joint out of shape and he had survived this he was amazed that he had survived such an encounter. This is why he used the expression פנים אל פנים. He added the words

ותנצל נפשי, this is a statement Yaakov never made on other occasions when he had other visions. Seeing that we explained that the entire episode with the angel was a prophetic vision, the reason why he used the expression “face to face,” must be that the vision was so real to him that in his vision he reacted physically to the angel that appeared to him. If you were to consider this interpretation as unlikely, consider that we have been told that Moses spoke to G’d “face to face.” (Exodus 33,11 and again in Deuteronomy 5,4) the description “face to face” merely tells us about the realism involved in such prophetic encounters Moses experienced, as well as what the entire people experienced at the revelation at Mount Sinai when the mountain quaked, there was lightning and thunder, etc. Having experienced such an intense vision Yaakov understandably marvels at having survived such an experience, one in which he was totally involved, body and soul. The recollection of such intense experiences though having occurred in the form of visions, was strong enough to carry over into the affected people’s waking hours.

שם המקום פניאל, this name was retained for future generations. There is no difference between פניאל and פנואל. They are variations in the name of the same location. The letters י and ו are well known as interchangeable letters.

Jakob erkennt in dem mit ihm Ringenden auch etwas Göttliches, Berechtigtes, von Gott Bestimmtes. "Bist du denn ein Dieb, ein Spieler" — lassen die Weisen Jakob den Gegner fragen — "daß du dich vor dem Morgen fürchtest?" "Nein, erwidert dieser, מלאך אני, "ich bin auch ein von Gott Gesendeter, aber so lange ich geschaffen, war noch die Zeit für mich nicht gekommen in den Gott verherrlichenden Hymnus einzustimmen bis jetzt, מיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו". Esaus Genius ist auch ein von Gott gesendeter מלאך, aber seine Sendung wird von ihm nur erfüllt, wenn רב יעבר צעיר, wenn er die göttliche Sendung Jakobs huldigend anerkennt, nur dann ist er berufen, in den Gott verherrlichenden Hymnus der Zeiten einzustimmen, nur dann nimmt er als harmonischer Einklang seine Stelle ein in der Gott verherrlichenden Symphonie der Geschichte.

The angel left Jacob at daybreak. The sun then rose upon him as he passed Penuel, and he was limping on his thigh. Jacob was certainly shaken both by the encounter itself and from his injury.

The difference between angel and man lies in the freedom of will possessed by man and the absence of such freedom of choice in angels. Man is able to rise or fall morally, ethically; angels remain forever on the same plateau. Rashi and Onkelos say what they say in addition to the peshat, the plain meaning of the verse. They do so to forestall the impression that G-d is described as talking to Himself or to any of His non existent partners. We find many instances when Onkelos translates elokim as "angels of G-d," such as Jacob saying "I have seen elokim face to face" (Genesis 32,31). In the case of the serpent using this term, seeing the serpent does not have encounters with angels, the term refers simply to elokim as the Creator and His power. Even the she-ass of Bileam did not see the angel as an angel (Numbers 22). It only saw him as a threatening obstruction. Had this not been so, she would not have said to Bileam, "Do I usually act in this fashion?" She would have said, "The angel of the Lord has prevented me."

Despite many opinions to the contrary, the events related in our verse did indeed take place. Abraham did not see all these events only in his mind's eye. True, there are occasions in the Bible when visions described very graphically-- such as Ezekiel's trip to Jerusalem (Ezekiel Chapter 8)-- were in fact merely visions. Those instances do not prove that all supernatural encounters of outstanding men were merely visions of the mind and spirit. The wealth of detail reported about these encounters, such as reports of sitting, standing, running, etc. bear out the claim that these events took place physically. There are numerous reasons for the visions and encounters Abraham was granted which are listed at the beginning of our Parshah:

Rabbi Shimon wept as he said: Even I have feared the Holy One, blessed be He, from what I have heard. He raised his hands to his head and said, You had the privilege of seeing Rav Hamnuna Saba, the shining light of the Torah, face to face, while I have not. He then fell face downward and saw him uprooting mountains and lighting candles in the temple of King Messiah. He said to him, Rabbi in that world you shall both be neighbors of the heads of the Yeshivot (Academies), before the Holy One, blessed be He. From that day, he called Rabbi Elazar his son, and Rabbi Abba פְּנִי''אֵל. As it is written: "For I have seen Elohim face to face (Heb. פָּנִים)" (Gen. 32:31).

Whence do we know that litigants in Israel who are involved in litigation against each other must not turn to an idolatrous judge for a decision in their suit, even though they know that he will judge them according to Israel’s laws? Because it is forbidden (for Jews) to argue before them? Scripture states: Which thou shalt set before them. That is, before the children of Israel and not before the Cuthites. For anyone who shuns Israel’s judges and testifies before an idolatrous judge renounces the Holy One, blessed be He, first, and later renounces Israel’s law, as it is said: For their rock is not our Rock, and our enemies’ judge (Deut. 32:31). To what may this be compared? To a patient examined by a doctor. He tells the members of (the patient’s) household: “Give him whatever food he desires, withhold nothing from him.” (Later) he visits another patient and advises his household: “Be careful that he does not eat or drink certain things.” They remonstrate with him, saying, “One patient you permit to eat whatever he wishes, while the other you advise not to eat certain things.” Thereupon he replied: “The first patient will not survive, and that is why I told them not to deny him anything, for whether he eats or not, he will die. However, the other patient will live, and so I advised him to eat only certain things lest his illness be aggravated.” So, too, are the ordinances of the idolaters, as is said: For the statutes of the people were vanity (Jer. 10:3), and it is written elsewhere: Wherefore I gave them also statutes that were not good, and ordinances whereby they should not live (Ezek. 20:25). However, to Israel I gave commandments and desirable statutes, as it is said: Ye shall therefore keep My statutes, and My ordinances, which if a man do, he shall live by them (Lev. 18:5).

"For the conductor, a psalm of David. My God, do not be silent about my praise. As it is written (Deuteronomy 10:20), "You shall fear the LORD your God; you shall serve Him and cling to Him." If you do so (Psalms 22:4), He is your praise and He is your God. Israel has no praise except for the Holy One, blessed be He, and the Holy One, blessed be He, has no praise except for Israel, as it is written (Isaiah 43:21), "This people I have formed for Myself; they shall relate My praise." David said before the Holy One, blessed be He, "You are my praise and You are silent. My God, do not be silent about my praise." For the mouths of wicked and deceitful men have opened against me, and so it says (Psalms 37:13), "The LORD laughs at him, for He sees that his day is coming." And You are silent about all this. Thus it says (Psalms 83:2), "O God, be not silent; be not deaf and be not still, O God." And You are silent about what they did in Your Temple, as it says (Isaiah 64:10-11), "Our holy and beautiful house, where our fathers praised You, has become a burning waste." The Holy One, blessed be He, said to them (Jeremiah 7:16), "I have been silent from the day your fathers left Egypt, and you have not listened to Me." Now Edom is acting like a woman in labor. For the mouths of wicked and deceitful men have opened. And what did they say? They opened the gates and entered the Holy of Holies and said, "Where is their God, that He may come and fight with us?" As it says (Deuteronomy 32:37-38), "And he will say, 'Where are their gods, the rock in which they sought refuge, who ate the fat of their sacrifices and drank the wine of their libation? Let them rise up and help you! Let them be your protection!'" And they said in the Temple (Psalms 115:2-3), "Why should the nations say, 'Where is their God?' Our God is in the heavens; He does whatever He pleases." Therefore, it is said, "For the mouths of wicked and deceitful men have opened against me." These are words of hatred that surround me. What is the hatred that is spoken in hatred? It is that which Esau did to Jacob, as it is written (Genesis 27:41), "And Esau hated Jacob because of the blessing with which his father had blessed him." And they take revenge and contend with me for no reason. Israel said, "When we sent to him in peace, we dealt with him peacefully," as it says (Numbers 20:14), "And Moses sent messengers from Kadesh to the king of Edom: 'Thus says your brother Israel...'" But he (Esau) said, "No, I will go out with the sword" (Genesis 32:31). Israel said, "I am for peace; but when I speak, they are for war" (Psalm 120:7). God said, "I did not leave you for that" (Amos 1:11), as it says, "Thus says the Lord, 'For three transgressions of Edom, and for four, I will not revoke the punishment; because he pursued his brother with the sword, and cast off all pity, and his anger tore perpetually, and he kept his wrath forever'" (Amos 1:11). God said, "Lest I come with the sword and they attack me without cause" (Exodus 20:22). If Esau hated Jacob and took the birthright from him to drink and eat, what did he do?

[FROM BETWEEN HIS KNEES.] Jacob sat on the edge of the bed. (Jacob sat on the edge of the bed with his feet on the ground and Manasseh and Ephraim were between his knees (Cherez).)

AND THE LORD OPENED THE MOUTH OF THE ASS. The rabbis, of blessed memory, said that ten things were created on Sabbath eve at twilight. (Among them the mouth of Balaam’s ass. See Abot 5:6.) I believe that this means that God specifically decreed the creation of these miraculous phenomena, (Mentioned in Abot 5:6.) for they are beyond the laws of nature. (In other words, these miraculous phenomena, one of which was the mouth of Balaam’s ass, were not actually created on Sabbath eve at twilight. God decreed that they come into being at their proper time. Maimonides makes a similar point in his commentary on Abot 5:6.) The Gaon (Rabbi Saadiah Gaon.) says that the ass did not speak. Rabbi Samuel the son of Hofni attacked the Gaon. (For saying this.) However, Rabbi Samuel the Spanish poet tried to save the one who was attacked. (Rabbi Samuel the Spanish tried to defend Rabbi Saadiah Gaon.) Note, the rationalists had a need for a non-literal interpretation of our text, for they said that God would not create signs in the world to change the laws which he created. (The rationalists argue that God would not change the laws of nature.) He would do so only to justify his prophet. (The rationalists argue that God would only change the laws of nature to prove that what a prophet said was true. This was not the case with Balaam’s ass.) However, they did not speak the truth, for, look, a miracle was done for Hananiah, Mishael, and Azariah, who were not prophets. (They were saved from a fiery furnace. See Dan. 2.) Some of them (The rationalists.) say that Balaam was a prophet. (Hence God suspended the laws of nature for him.) However, the truth is that his prophecy (God’s appearance to Balaam.) was because of Israel’s glory, for Balaam was a diviner. Indeed, this is how Scripture refers to him. (Balaam…the soothsayer (Josh. 13:22).) Some say that Balaam knew the mind of the heavenly beings and was able to channel them by images that he made. (Balaam made images which had the power to manipulate the heavenly powers.) This is the meaning of and he whom thou cursest is cursed (v. 6). However, it appears to me that Balaam was an astrologer. When Balaam saw in the star of a given person that an evil time had befallen him, he would curse him. When evil befell the one whom he cursed, then those who witnessed and heard the imprecation thought that the evil came because of Balaam’s curse. The fact that Balaam spoke with guile to the lords of Balak is proof of this. (First he told them that he couldn’t curse Israel. Then he hinted that he could.) The meaning of I can not go beyond the word of the Lord my God (v. 18) is, it is not in the hand of any created being to change a deed or a decree of God. The secret is, the part (A human being. A human being is part of creation.) can not change a part. (Any of the laws of nature.) It is only the decree of the All (God.) which can change the decree of the part. (Of nature.) I cannot reveal this secret for it is very deep. The correct interpretation is, the ass spoke. If you understand the secret of the angels of Abraham (The angels that appeared to Abraham at Elon Moreh took the form of people. See Gen. 18:1,2.) and of Jacob, (The angel that appeared to Jacob at Jabok had the form of a human. See Gen. 32:2; Gen. 32:25-31) then you will understand the truth. (The angel that appeared to Balaam took the form of a man.)

Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.”…So Jacob called the place Peniel, saying, “It is because I saw God face to face, and yet my life was spared.” (Gen. 32:29–31)

There are several theories as to the identity of “the man” who wrestled with the patriarch that night. The Torah calls him a man. The prophet Hosea calls him an angel (Hos. 12:4–5). The sages say it was Samael, guardian angel of Esau and a force for evil. (Genesis Rabba, 77; Rashi to Genesis 32:35; Zohar I, Vayishlaḥ, 170a.) Jacob himself was convinced it was God. “Jacob called the place Peniel, saying, ‘It is because I saw God face to face, and yet my life was spared’” (Gen. 32:31).

לא שלח ידו, “He did not stretch out His hand.” This wording proves that they deserved to experience disciplining or worse by G’d. ויחזו את האלו-הים, “they gazed at G’d.” This is a repetition of what had been described earlier with the words ויראו את האלו-הים (24,10). The principal meaning of these verses is that the nobles were content to gaze at G’d from afar and not breach the security fence around the mountain. ויאכלו וישתו, “they ate and they drank, etc.” According to the plain meaning of the text they considered the day a festival in view of their having been granted such insights and having survived the experience. This would be comparable to Yaakov who had said after his struggle with the protective guardian of Esau (Genesis 32,31) “for I have seen G’d face to face and my life has been spared.” This is also why the High Priest used to make a feast at the end of Yom Kippur every time after he had come out of the Holy of Holies without having been harmed in body or spirit by the experience (compare Yuma 70).

AND THE ANGEL OF THE ETERNAL APPEARED UNTO HIM IN A FLAME OF FIRE. Because Scripture originally states, And the angel of the Eternal appeared, and then it goes on to say, And when the Eternal saw that he turned aside to see, G-d called unto him, (Verse 4.) Rabbi Abraham ibn Ezra explained that elohim mentioned here [in the second verse] is the angel mentioned [in the first], as in the verse, For I have seen ‘elohim’ face to face. (Genesis 32:31. The reference there is to an angel. See Ramban on Verses 26 and 30, there.) The expression, I am the G-d of thy father, (Verse 6.) is a case of the deputy speaking in the name of Him Who sent him. (See Vol. I, p. 260, for a similar instance.) But this is not correct. Moses the greatest in prophecy, would not have hidden his face from an angel [as is related in Verse 6]. Our Rabbis have said in Bereshith Rabbah: (Bereshith Rabbah 97:4. The complete quote mentioned here by Ramban is found in Shemoth Rabbah 2:8.) “Angel. This refers to the angel Michael. Wherever Rabbi Yosei Ha’aruch (Literally: “Rabbi Yosei the tall one.” He was an outstanding pupil of Rabbeinu Hakadosh, or Rabbi Judah the Prince, redactor of the Mishnah.) was seen, people would say, ‘There is Rabbeinu Hakadosh.’ Similarly, wherever the angel Michael appears, there is also present the Glory of the Divine Presence.” The Rabbis intended to say that at first, the angel Michael appeared to Moses, and there was also the Glory of the Divine Presence, but Moses did not see the Glory, as he had not duly prepared his mind for prophecy. When he duly prepared his heart for it and he turned aside to see, then the vision of the Divine Presence revealed itself to him, and G-d called unto him out of the midst of the bush. (Verse 4.)

AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’ (“After him.” In our text of Rashi: “after the state of his health.”) And, lo, three men: (Verse 2 here.) angels who came to him in the form of men. Three: one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions. (“One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text.) This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission]. (It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi.) Perhaps it is because the two missions had rescue as their common goal. (Since healing and rescue are missions with a common purpose, one angel could be charged with both missions.) “And they did eat: (Verse 8 here.) they appeared to be eating.” In the book Moreh Nebuchim (Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.) it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him, (Verse 2 here.) and he said, if now I have found favor in thy eyes. (Verse 3 here.) This is the account of what he said in the prophetic vision to one of them, namely, their chief. Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought? (In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels?) Such is not found with respect to all the prophecies. And according to his (The author of the Moreh Nebuchim.) words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business, (See Ecclesiastes 5:2.) like dreams of falsehood, for what is the purpose of showing him all this! (Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac.) Similarly did the author of the Moreh Nebuchim say (Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.) in the case of the verse, And a man wrestled with him, (Further, 32:25. The reference deals with Jacob wrestling with the angel.) that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved? (Ibid., Verse 31.) The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity. (Ibid., 28:13.) Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat. (Ibid., 19:3.) Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee, (Ibid., Verses 17-21.) as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them! In truth, (Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text.) wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi (Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139.) pronounced, (Moreh Nebuchim, II, 41.) i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said (Megillah 3a.) concerning Daniel: “They (Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple.) were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together (The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b).) with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc. (Daniel 9:1.) The vision concerning the ultimate redemption (From the beginning of Chapter 10 there.) also occurred when Daniel was awake as he walked with his friends beside the Tigris River. (Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.)) Hagar the Egyptian (She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar.) is not included in the group of prophetesses. (In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further.) It is also clear that hers was not a case of the bath kol (prophetic echo), (Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2.) as the Rabbi (Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139.) would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty, (Exodus 6:3.) this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said: (Vayikra Rabbah 1:14.) “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes. (Hosea 12:11.) Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,” (Numbers 12:8.) as is explained in Vayikra Rabbah (Vayikra Rabbah 1:14.) and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel. Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying, (I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text.) since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal, (Ibid., Verse 9.) and he further said, For it was said to me by the word of the Eternal. (Ibid., Verse 17.) Our Rabbis have further stated (Bamidbar Rabbah 20:13.) in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back, (Numbers 22:34.) [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them, (Ibid., 22:20.) and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad. (Further, 22:12.) He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d. In the beginning of Vayikra Rabbah (1:9.) the Sages have said: “And He called to Moses, (Leviticus 1:1.) unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven. (Further, 22:15.) The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times. Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal; (Numbers 22:31.) similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see. (II Kings 6:17.) But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him, (Further, 32:25. The reference deals with Jacob wrestling with the angel.) And a certain man found him, (Further, 37:15.) in the opinion of our Rabbis (According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2).) — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy, (Exodus 3:2.) and in the words of Zechariah, (Zechariah 1:14, etc.) I will yet disclose words of the living G-d in allusions. Concerning on the matter of the verse, And they did eat, (Verse 8 here.) the Usages have said: (Bereshith Rabbah 48:16.) “One course after the other disappeared.” (That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire.) The matter of “disappearance” you will understand from the account about Manoah, (Judges 13:19.) if you will be worthy to attain it. Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised, (Above, 17:26.) Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; (Further 48:15.) and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. (Above, 32:10.) Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. (Ibid., 12:7.) And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: (94:5.) When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac (Above, 31:53.) in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. (See Ramban above, 28:17.) Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said (Zebachim 116a.) that Noachides (See Note 148 in Seder Vayishlach, also Note 222 in Seder Bereshith.) did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. (Above 8:20.) But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: (Torath Kohanim Vayikra 16:1.) “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, (94:5.) i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” (The case refers to a procession of a Rabbi and his pupils on the road. Since the pupils travel in advance of the Rabbi, a person coming from the opposite direction would first meet the pupils and then the Rabbi. Similarly, Isaac is the pupil and Abraham is the Rabbi. Hence Jacob offered sacrifices to the G-d of his father Isaac.) I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: (Sefer Habahir, 135. See Note 42 in Seder Bereshith.) “And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, (I Kings 18:38.) and it is further written, For the Eternal thy G-d is a devouring fire, etc.” (Deuteronomy 4:24.) Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], (The words in the brackets are from the Commentary of Lvush to the Rekanati on the Torah, who quotes these words of Ramban.) as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. (Micah 7:20.) It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night (Verse 2 here.) with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, (Verse 3 here.) for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; (Above, 31:13.) it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. (Verse 4 here.) Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, (Verse 4 here.) [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down (Exodus 19:20.) as “and G-d manifested Himself;” I will go down now and see (Above, 18:21.) as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, (Verse 2 here.) thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said (Moreh Nebuchim I, 48.) that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard (Above, 29:33.) as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying (Exodus 22:22.) as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained (Moreh Nebuchim I, 65.) with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? (Above, 6:5.) And that which the Rabbi has said (Moreh Nebuchim I, 48.) that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; (Above 16:2.) Hear the voice of my supplications; (Psalms 28:2.) Yea, when ye make many prayers, I will not hear; (Isaiah 1:15.) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. (Deuteronomy 28:1.) And so also, leiv shomei’ah (I Kings 3:9.) (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, (Above, 29:32.) [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, (Exodus 3:7.) [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, (Ibid., 2:25.) [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous (Ramban refers here to Chapter 48 of the first part of the Moreh Nebuchim mentioned above, in which Rabbi Moshe ben Maimon (Rambam) sets forth the theory that Onkelos always renders “seeing” literally except where it is connected with wrong, injury or violence, in which cases he expresses it as “It was manifest before the Eternal.” Onkelos is thus consistent with the prophetic phrase, Thou canst not look on iniquity (Habakkuk 1:13). However, Rambam mentions that he found three passages which contradict his theory. One is the verse, And the Eternal saw that the wickedness of man was great upon the earth, (above, 6:5), and the other two are mentioned in the following note. In these three cases which are connected with wrong and violence, Onkelos should have expressed “seeing” in the form of “being manifest before the Eternal,” and yet he translated them literally! Rambam then concludes that our version of Onkelos is inaccurate in those three cases! It is this conclusion of Rambam with which Ramban takes issue in the text before us.) in [the following three places: the verse mentioned above, namely, And the Eternal saw], (Above, 6:5.) and two other verses, (And G-d saw the earth, and behold it was corrupt, (above, 6:12). And the Eternal saw that Leah was hated, (above, 29:31).) which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, (Exodus 34:6.) as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. (Moreh Nebuchim I, 21.) But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? (Deuteronomy 31:3. In our version of Onkelos, the text reads, “His word will go over.” Ramban’s objection is thus removed.) This is a form of motion occurring in a narrative (As opposed to “the visions of the night.” See the beginning of the section where Ramban explains this distinction which Rambam makes.) and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, (Exodus 14:31.) as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, (Exodus 14:31.) yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. (Ibid., 31:18.) The Rabbi’s answer (Moreh Nebuchim I, 66.) that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, (Deuteronomy 33:2.) in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand (Exodus 15:12.) as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; (Ibid., Verse 6.) Thy strong hand; (Deuteronomy 3:24.) By a mighty hand, and by an outstretched arm; (Ibid., 4:34.) And My hand take hold on judgment; (Ibid., 32:41.) The eyes of the Eternal thy G-d are always upon it. (Ibid., 11:12.) [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], (Above, 28:12-13.) as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. (Rabbi Moshe ben Maimon’s thesis is that the reason Onkelos did not paraphrase the verse, I will go down with thee into Egypt, but translated it literally, is that the narrative begins with a statement that it was in a vision of the night. Ramban questions this thesis, for in the story of the ladder, which is also introduced as a dream, Onkelos avoided possible indications of corporeality, and accordingly he paraphrased the verses.) He further translated the expression, And, behold, I am with thee, (Above, 28:15.) as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, (Exodus 4:12.) [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, (Ibid., 3:12.) as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, (Above, 20:3.) And G-d came to Laban in a dream, (Ibid., 41:22.) as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, (I Kings 3:5.) and yet Jonathan ben Uziel (See Note 152 in Seder Noach.) translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, (I Kings 3:5.) one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, (Above, 41:22.) is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. (Daniel 2:31.) And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, (Exodus 16:8.) as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses (Numbers 21:5.) as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, (Above, 9:12.) and Between G-d and every living creature, (Ibid., Verse 16.) were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch (Ibid., 31:49.) as “the word of G-d watch;” G-d is witness (Ibid., Verse 50.) as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, (Ibid., 21:23.) is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said (Moreh Nebuchim I, 28.) that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, (Zechariah 14:4.) as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. (Exodus 17:6.) And concerning that which the Rabbi has said (Moreh Nebuchim I, 27.) that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, (Numbers 16:19.) as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, (Exodus 19:20.) “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” (Onkelos, ibid., 3:2.) Now if it is as the Rabbi [Moshe ben Maimon] said (Moreh Nebuchim I, 27.) that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, (Above, Verse 32.) as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here (Moreh Nebuchim I, 27.) and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, (Exodus 33:15.) as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, (Ibid., 32:34.) and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, (Ibid., 33:17.) Moses said, Let the Lord, I pray thee, go in the midst of us, (Ibid., 34:9.) and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” (We thus see that even here, where it is clear from the context that the verse refers to G-d and not an angel, Onkelos does not hesitate to translate “going” literally.) He similarly translated the expression, Thou canst not see My face, (Ibid., 33:20.) “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] (Ezekiel 3:12.) Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, (Exodus 33:18.) which the Rabbi has indeed so interpreted, (Moreh Nebuchim I, 54 and 64.) then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, (Exodus 40:35. Moreh Nebuchim I, 64.) and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala (See Note 56 in Introduction to Sefer Bereshith.) known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention (See Ramban on Exodus 20:19.) this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, (Ibid., 20:1.) [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke (Deuteronomy 5:4.) unto your whole assembly. (Ibid., Verse 19.) The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: (Mechilta Shirah 3. See also Megillah 29a.) “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” (Jeremiah 49:38.) Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], (Verse 3 here.) and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” (Above, 28:15.) because it is written there, And, behold, the Eternal stood beside him. (28:13. Since the Tetragrammaton (“the Eternal”) represents the attribute of mercy, had Onkelos literally translated Verse 15, “and, behold, I am with thee,” it would have indicated that this attribute would follow Jacob into exile since at the outset of this matter in Verse 13, Scripture uses the Tetragrammaton. Hence Onkelos translated Verse 15 as, ‘and My word will be in thy help,’ which is a reference to the attribute of judgment. (Bei’ur Ha’lvush to Rekanati on the Torah, who quotes the words of Ramban.)) The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. (Ibid., 3:12.) And may G-d show us wonders in His Torah.

AND SHE TURNED ASIDE ‘L’PHANAI’ (BEFORE ME). Commentators (I have not identified these sources. — The difficulty in the verse is that it should have said and she turned aside ‘mipanai’ (‘from’ before me) and not l’phanai (‘before’ me).) have explained this [word ‘l’phanai’ as meaning]: “and she turned aside into the field when she was before me.” But there is no need [for this interpretation and addition], for the meaning [of the word l’phanai] is like mipanai (“from” before me), for such is the usage of the letter lamed, as in [the verses]; and they left off ‘livnoth’ (to build) the city (Genesis 11:8.) [which is like mivnoth — literally: “from building” the city]; he hath left off ‘l’haskil’ (to be wise), to do good (Psalms 36:4.) [which is like meihaskil — literally: “from being wise”]. There are also many other cases [like this]. Similarly: And Joab and the captains of the host went out ‘liphnei’ [literally: “before,” but really meaning mipnei — “from before,” i.e. “from the presence of”] the king, to number the people of Israel. (II Samuel 24:4.)

ULAI’ (The word ulai normally means “perhaps,” which is inappropriate in the context of this verse, since there was no doubt as to whether the ass had turned aside. Hence the commentators explained it as meaning lulei — “unless,” and the angel is thus saying, in defense of the animal, that “had she not turned aside from me, I would have killed you [Balaam].” Ramban later on offers his own interpretation of the verse and the word ulai actually used by Scripture.) SHE HAD TURNED ASIDE FROM ME. In the opinion of the commentators (Rashi and Ibn Ezra.) [the word ‘ulai’ here] is like lulei — “‘unless’ she had turned aside from me [surely now also I had slain thee.” The word ulai] in this context is thus used [with a meaning] different than that of all the other occasions where it is found. But in my opinion it is used here in its literal meaning [“perhaps:” — implying a doubt]; for the ass felt the presence of — or saw (See Ramban above, Verse 23.) — the angel, but did not know what it meant, and [the reason why she turned aside] was because of the drawn sword, as animals are wont to do [when they see a drawn sword]. Therefore the angel said to Balaam: “And the ass saw me and turned aside from me, [although it was only] because of a doubt that she turned aside from before me [not knowing my intentions], for I came to slay you, but I would have saved her life, since the sin is in you and not in the ass.”

GAM OTHCHAH HARAGTI’ (“ALSO” THEE I HAD SURELY SLAIN). Rabbi Abraham ibn Ezra commented that “the word gam [meaning “also”] is a proof that the ass died after it had spoken. And the meaning of [the phrase] and saved her alive [which implies that she should have died, were it not for the angel that kept her alive] is that when [even] a human being sees an angel, he dies [straightaway, whereas the ass lived on for a while until after she had spoken to Balaam] — proof being [Jacob’s statement]: and my life is preserved (Genesis 32:31. Since Jacob gave thanks to G-d for preserving his life after seeing the angel, one can deduce that it is usual for a person to die after having seen an angel. See this also clearly in Judges 13:22.) — and how much more so [does it follow that] an animal, which has no common factor with an angel, as a human being has [ought to die immediately upon seeing an angel].” (Thus according to Ibn Ezra the angel was saying: “Since even a human being, who shares with an angel the spirit of G-d, dies upon seeing an angel, how much more so the ass should have died immediately she saw me! But I saved her alive for some time after she had seen me, in order that she should speak to you.” Nonetheless, after she had spoken to Balaam she did die, as implied by the angel’s words: “had the ass not turned aside, ‘also’ you I would have killed,” meaning: The ass will now have to die, because I [only] saved her life so that she should speak to you. But had she not turned aside, I would have ‘also’ killed you.” Ramban disagrees with this interpretation, and explains that the ass did not die, as explained further on.) But the word gam cannot be interpreted as Ibn Ezra explains it, for [if so, we do not find any circumstances under which] both of them [Balaam and the ass] would die; because now when she did turn aside, the ass died and Balaam was saved alive, and had she not turned aside, he [the angel] would have killed Balaam and saved the ass alive! (Ramban’s meaning is as follows. According to Ibn Ezra’s explanation, now that the ass turned aside, she alone was killed [since she had fulfilled her purpose of arousing Balaam], but had she not turned aside, both Balaam and the ass would have been killed by the angel. To this Ramban replies that this cannot be so, because Scripture states explicitly here that had the ass not turned aside, the angel would have killed Balaam but saved her [the ass] alive; and now that she did turn aside, he saved Balaam, but killed the ass [according to Ibn Ezra]! Hence Ibn Ezra’s statement that both Balaam and the ass would have been killed is not possible under any circumstances! Therefore the word gam must be interpreted differently. [See my Hebrew commentary p. 292, for sources in Hebrew commentaries on the elucidation of this difficult text of Ramban].) However, the word gam is [to be interpreted] as Rashi explains it, its meaning being as if [the word-order of the verse were] inverted, namely: gam haragti othchah [“also would I slay thee,” meaning to say: “not only would I have held you up on your journey, but I would also have killed you”]. And the meaning of the expression and saved her alive is [not that “I would have kept her alive temporarily, but later on killed her,” as Ibn Ezra explained, but that the angel was stressing that] “the entire [burden of] sin is upon you [Balaam], and [therefore] I would have killed you because of it, [but would have kept her alive even had she not turned aside], for she has done no sin for which she ought to die. Thus her act of turning aside, which she did on account of me, was for your good [only] and not for her sake at all, [because she would anyhow not have been killed], and you have therefore smitten her for no reason, and have repaid her evil for good.” Now Scripture does not say whether Balak’s princes were present with Balaam at these events, or [it may be] that they were riding ahead of him and there was a [considerable] distance between them and him [so that they did not notice any of these events]. The most likely [interpretation, however] is that they were together with him, because they did not become separated from him, and they saw the ass turning aside and Balaam smiting her, but thought that she was merely behaving as bad animals do, because they did not hear her speak; and they certainly [did not hear] the words of the angel, who was [visible only] to the opened eyes (Further, 24:4.) of Balaam. But our Rabbis have said (Bamidbar Rabbah 20:12.) that the princes of Moab were astonished, because they saw a miracle the like of which had never occurred in the world. And they [also] said (Bamidbar Rabbah 20:12.) that as soon as the ass had finished speaking; she died, in order that the nations should not say [about her]: “This is [the ass] that spoke,” and should not make her [an object of] idol-worship. Moreover, the Holy One, blessed be He, was concerned [even] about the honor of the wicked, [and therefore killed the ass so that] people should not say: “This is [the ass] that caused Balaam’s downfall.” All this is possible, [but is] in accordance with a tradition, for Scripture [itself] does not speak about her dying at all, as I have explained.

אל תביט אחריך, first of all on account of their going to experience the anguish of seeing the destruction of their city; secondly, in order not to afford them an opportunity to see the angels performing their destructive work as angels when there was no need for them to witness this. Watching divine beings in action and being saved by such spectacles requires Divine intervention and should therefore be avoided. Compare the awe with which Manoach comments on what he has seen in Judges 13,22, as well as Yaakov’s reaction in Genesis 32,31 after his wrestling match with the angel of Esau.

וירא מלאך ה', “An angel of the Lord appeared to him;” First the Torah reports that an angel of the Lord appeared to Moses, and afterwards we read that G’d saw that Moses had taken note of the spectacle of the burning bush whereupon G’d called out to him. This prompted Ibn Ezra to say that the word אלוקים in verse 4 refers to the angel mentioned in verse 2 as מלאך ה', “an angel of the Lord.” We find a parallel construction in Genesis 32,31 where Yaakov describes himself as having “seen G’d face to face.” This in spite of the fact that G’d had described himself to Yaakov as “the G’d of your father.” The fact is that the messenger is permitted to assume the name of the One Who has dispatched him while he is carrying out the instructions of his master. [clearly, Yaakov had not had a vision of G’d Himself, face to face, something which is impossible, as explained by G’d to Moses in Exodus Ed.] Nachmanides disagrees with the commentary of Ibn Ezra, claiming that Moses, the most outstanding of all the prophets would certainly not be afraid to look at the vision of an angel, a vision granted to many prophets who were inferior to him. He goes on to say that our sages describe the angel Moses saw as being Michael, a most high ranking angel, not one of the lower ranking angels that appeared to other prophets. He identified this angel with the one described by Yaakov before his death as המלאך הגואל אותי in Genesis Elsewhere this angel is described by G’d as incorporating some of G’d’s essence, שמי, “within him.” (compare Exodus 23,21). (see Bereshit Rabbah 97,3 that whenever Rabbi Yossi ha-aruch is mentioned the listeners felt that his mentor, Rabbi Yehudah hanassi, was personally present. [Rabbi Yossi ha-aruch was not only a disciple but a personal valet of Rabbi Yehudah hanassi while the latter was alive. Ed.] The Midrash brings this example in order to illustrate the concept of angels of the caliber of, for instance, the one describing himself as שר צבא ה' in Joshua This type of angel, the one described as bearing the name of the Lord, is understood as being the category closest to the throne of G’d in the celestial regions. At the revelation of the burning bush, Moses encountered one of these angels.

[79] Secondly, Moses uses “sun” figuratively for sense-perception, inasmuch as it shews all objects of sense to the understanding. It is of sense-perception that Moses has spoken on this wise: “the sun arose upon him when he passed by the appearance of God” (Gen. 32:31); for in truth, when we are no longer able to remain in company with holiest forms, which are as it were incorporeal images, but turn in a different direction and go elsewhere, we are led by another light, even that which answers to sense-perception, a light, as compared with sound reason, differing no whit from darkness.

יהוה would speak to Moses face to face, as one person speaks to another. And he would then return to the camp; but his attendant, Joshua son of Nun, [serving as] deputy, ([serving as] deputy Trad. “a youth.” See Dictionary under na‘ar.) would not stir out of the Tent.

He strove with an angel and prevailed— The other had to weep and implore him. At Bethel [Jacob] would meet him, There to commune with him. (him Heb. “us.”)

Yaakov named the place Peniel [God’s Face], For I have seen God[ly beings] [Angles of God] face to face, and my soul has survived.

And Jakob called the name of the place Peniel; for he said, I have seen the Angels of the Lord face to face, and my soul is saved.

Thus, of Yaakov—who is the aspect of truth, as it is written (Micah 7:20), “Ascribe truth to Yaakov”—it is said (Genesis 32:31), “The sun shone for him”—i.e., the aforementioned “It will be our charity.” This is because the sun is the aspect of charity, as explained above: “But a benevolent sun will shine upon you who fear My Name.” That is, by means of the truth Yaakov was able to draw to himself all the charities, which are the aspect of sun, and cause them to shine on him. This is: “The sun shone for him”—specifically “for him,” the aspect of “It will be our charity,” as explained above.

This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above.

Prior to rectification—i.e., before one expresses the sparks as words of holiness—they correspond to “limping on his hip” (Genesis 32:32), which is a blemish of the feet. Afterwards, when he expresses them as speech and builds words of holiness from them, this is the aspect of “[The Lord God] built the TZeLA (rib)” (ibid. 2:22)—which rectifies the aspect of “TZoLeA on his hip.”

And the sun, which corresponds to charity, gives strength to the legs, as it is said, “TZeDeK (Righteousness) will walk before him”—i.e., TZeDaKah (charity) will enable him to walk. And it is also said, “The sun shone for him,” and Rashi explains: [It shone] for his benefit, to heal his limp. From this we see that the Shabbat charity one does corresponds to the light of the sun, “like the light of the seven days.” It is this that gives strength to the aforementioned aspect of the three legs.

And this that is said regarding our father Yaakov, PBUH, "and the sun shone as he passed Penuel [and he as limping at the thigh]" (Genesis 32:32) meaning the "Sun" is lucidity and great holiness, that was shining and illuminating him as he passed through Penuel. Penuel is an expression for Panu El, [vacating God] and this is when a person separates their awareness from holiness, then, immediately, "and he limps on his thigh", meaning, that one has a lack in the thigh. And when he [Yaakov] passed through Penuel, meaning, that he did not separate his awareness at all from holiness, and this why then "the sun shone to him".

ויזרח לו השמש, “the sun shone for him.” In the In the Western hemisphere, the sun’s rays rise earlier and became stronger on a daily basis starting in the month of Tevet, until in the month of Tammuz the days again start to become shorter and the sun’s rays weaker. Our author tries to show how the season’s variations are hinted at in the words of the Torah here. The reason why the author does this is because he was troubled by the Torah in our verse making it appear as if the sun shone only for Yaakov and not the rest of the world. He uses the numerical value of the word: 36=לו, as the basis of this exegesis. [I have decided to omit the details of this astronomical part of his exegesis of this verse. Ed.]

והוא צולע על ירכו, “and he was limping, i.e. dragging his feet.” He had not been able to leave Peduel before the sun was shining strongly and its healing rays enabled him to walk. An alternate exegesis: no one had noticed his limp until the sun shone. The grammatical construction of our verse would be parallel to Genesis 29,25 when the Torah writes: ויהי בבקר והנה היא לאה, “it was morning when he found out (Yaakov) that it was Leah (in bed with him)”.

כאשר עבר את פנואל, as he passed Pnu-el. Perhaps Jacob was the only one who called that place Pni-el instead of Pnu-el. We find the name Pnue-el also in Judges 8.

ויזרח לו השמש, an expression similar in principle to Samuel II 2,39 ויאור להם בחברון, “it became light for them in Chevron,” when Yaakov passed Penuel the sun had just risen. An aggadic explanation (Bereshit Rabbah 78,8) of the wording, based on the word לו, “for him,” is that the sun had a therapeutic effect on Yaakov’s limp. Rabbi Berechyah explains the wording to mean that whereas everyone in Yaakov’s retinue appreciated the sun for its light, Yaakov appreciated it for its therapeutic effect on his injury. Rabbi Hunna says whereas the heat of the sun’s rays had a therapeutic effect on Yaakov, it had a debilitating effect on Esau and his hordes. He quotes Maleachi 3 10-20 “For lo! The day is at hand, burning like an oven. The arrogant and all the doers of evil shall be straw, and the day that is coming-said the Lord of Hosts- shall burn them to ashes and leave of them neither stock nor boughs. But for you who revere My name a sun of victory shall rise, a healing” You shall go forth and stamp like stall-fed calves and you shall trample the wicked to a pulp for they shall be dust beneath your feet on the day I am preparing, said the Lord of Hosts.

והוא צולע על ירכו. When he passed Peniel he felt the injury as more painful and found himself forced to limp.

והוא צולע על ירכו, now that the sun was shining he realised that he was walking with a limp, a belated discovery, just as when he discovered that he had spent a night in bed with Leah thinking that she was Rachel (29,25).

ויזרח לו השמש AND THE SUN SHONE UPON HIM— This is the expression that people use: “When we reached such-and-such a place the dawn broke upon us”. This is its literal sense. But the Midrash says that לו means, “for his needs” — to heal his lameness. Thus, too, you read in Scripture a similar metaphor (Malachi 3:20) “the sun of righteousness with healing in its wings”. The hours that it had set before its time for his sake when he left Beer-Sheba (cp. Genesis 18:11) it now rose before its time for his sake (Sanhedrin 75b).

והוא צלע AND HE LIMPED — He was limping when the sun rose.

Vor zwanzig Jahren, bemerken die Weisen, als er auf die Wanderschaft gegangen war, war ihm an der Grenze des Heimatlandes die Sonne untergegangen, die ganze Zwischenzeit waren nächtliche Zustände, jetzt bei der Heimkehr ging sie ihm wieder auf — er war nicht geschlagen, nicht gebrochen, aber hinkend.

The sun shone upon him. This verse must be inverted — after he passed Penuel, still limping, the sun shone and healed him. Similarly, in the time to come the “sun” of the redemption will shine and heal the righteous.

Those hours that the sun prematurely set ... it prematurely rose for him. Rashi is answering the question: Even if we say that the sun shone for him [to heal him], did it shine only “for him”?

He was limping when the sun rose. Rashi is saying he was limping when the sun began to rise, but he was cured right afterward.

At this juncture, the Torah inserts a legal statement: Therefore, the children of Israel do not eat the sciatic nerve, which is upon the joint of the thigh, the large nerve that extends along the entire thigh and leg all the way to the heel, to this day, because he touched the joint of Jacob’s thigh, at the sciatic nerve, a vulnerable area of the body. Due to Jacob’s injury, his descendants are prohibited from eating the sciatic nerve of animals throughout their generations.

ויזרח לו השמש כאשר עבר את פנואל, “the sun shone for him as son as he had passed Penuel.” The Torah means that the sun had risen already long before Yaakov reached Penuel. The reason why it took him so long to get there was that he now had a limp to contend with. Another interpretation of the words והוא צולע על ירכו, “he was limping on his thigh-joint,” is that he walked deliberately so slowly that onlookers did not even notice that he was limping. During the extra time it took Yaakov to reach Penuel the sun had already long risen and begun to shine. Only now did his limp become recognizable, due to the bright light of the sun.

“The sun rose” [32:32]. The sun shined for Jacob. Rashi asks a question. Why does the sun shine for Jacob alone? When the sun shines, it shines for the whole world. The explanation is that the sun shined for Jacob’s sake, in the expectation that it will be a remedy for Jacob to heal hiship, since Jacob was limping. Therefore, the Holy One let the sun rise earlier than its normal time. We find that the sun set earlier for Jacob when he left Beer Sheva. Now the Holy One let the sun rise early for the sake of Jacob. (Rashi, Genesis, 32:32.)

It seems to this writer that Mor u-Kezi'ah regarded the establishment of halakhic time, and hence of the Sabbath, in the places under discussion to be a matter of unresolvable doubt. To be sure, as clearly enunciated by R. David ibn Zimra, Teshuvot ha-Radvaz, I, no. 76, (See also Parashat Derakhim, Drush 23, s.v. od nakdim; R. Israel Lipschutz, Tiferet Yisra’el, Berakhot, note appended to Bo‘az, end of chapter 1; R. Chaim Joseph David Azulai, Birkei Yosef, Oraḥ Ḥayyim 242:1; R. Joseph Saul Nathanson, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, no. 154; and R. Benjamin Aryeh Weiss, Teshuvot Even Yekarah (Lemberg, 5654), no. 11.) determination of the onset and conclusion of Shabbat is determined locally. Leviticus 23:3 mandates that the Sabbath be observed "in all your habitations." That phrase is understood by Radvaz (A similar interpretation of that verse was earlier advanced by Seforno in his commentary ad locum. See also the interpretation of Exodus 31:16 advanced by the Zohar, Genesis 56a. The verse “And the children of Israel observed the Sabbath to make the Sabbath for their generations (le-dorotam)” is rendered by the Zohar as “to make the Sabbath for their dwellings (le-dirotam).”) as signifying that the onset and conclusion of Shabbat is to be determined in accordance with sunset at each particular "habitation." (R. Abraham ibn Ezra, in his commentary to Genesis 33:10, understands the verse “And the sun rose upon him” (Genesis 32:32) as reflecting this underlying solar phenomenon, i.e., the sun rose for Jacob in the locale in which he found himself but did not rise simultaneously in other areas. R. Isaac di Trani, renowned as the author of Teshuvot Maharit, declares in his Ẓofnat Pa‘aneaḥ (Venice, 5413), Drush le-Parashat Bereshit, that the work of creation did not cease throughout the globe at a single instant. Rather, the process of creation came to a halt at each point when night fell at that spot. In effect, in observing Shabbat as determined by local sunset, man emulates the Creator who ceased from the process of creation at different times in different places. Ḥatam Sofer, cited by R. Israel David Jaffe, Ḥazon le-Mo‘ed, no. 8, sec. 7, also stated that this was the case during each of the six days of creation: the work of each day did not take place simultaneously throughout the world; rather, the entities created on each day of the week were created in every geographic area while it was day in that locale. This, Ḥatam Sofer asserts, applied even to the “ten things” which the Mishnah, Avot 5:6, declared to have been created on the sixth day between sunset and nightfall, i.e., those objects were created in different places at different times. Ḥatam Sofer interprets the verse “And God finished on the seventh day… and He rested on the seventh day” (Genesis 2:2) as referring, not to a single act of cessation of labor, but to a divine comportment at two different places, viz., God completed the work of creation at one locale while at the same time resting at another locale. See also R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot (Jerusalem, 5729), p. 53; idem, Yomam (Jerusalem, 5703), p. 73; and R. Ben-Ẓion Uziel, Mishpetei Uzi’el, Oraḥ Ḥayyim, II, no. 29. Cf., R. Menachem Kasher, “Shabbat Bereshit u-Shabbat Sinai,” Talpiyot, vol. I, no. 1 (Tishri 5704), pp. 415-420. Cf., however, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, who candidly acknowledges that, in observing Shabbat according to local time “in all their habitations,” Jews do not observe Shabbat during the same time period in which the Creator ceased from the work of creation. Moreover, he regards that concept to be reflected in the otherwise problematic words of the musaf prayer: “a people who sanctify the seventh day (am mekaddeshei shevi‘i).” Jews sanctify the month and hence the festivals which are calendar dependent. Shabbat, however, is predetermined and does not require sanctification of the new moon by the Bet Din. Nevertheless, explains Sho’el u-Meshiv, since Jews must observe Shabbat “in all their habitations” at different times they are indeed a “people who sanctify the seventh day.”) Shabbat is designed as a "sign between Me and between you" (Exodus 31:13) and accordingly, is to be observed during the period representing the culmination of six days of labor in each person's locale. The Sabbath day, which includes a period of darkness and a period of daylight, is roughly twenty-four hours in length in all places other than in the extreme northern and southern regions. As a result, the Sabbath is observed on the same day of the week in all parts of the globe. Accordingly, Mor u-Kezi'ah assumes that in locales in which that cannot be the case there is no discernible method for determining the days of the week. Hence, determination of the advent of Shabbat remains either a matter of irresolvable doubt or, alternatively, there is no concept of halakhic time in such places. Therefore, Mor u-Kezi'ah rules that a person finding himself in such a place faces a problem that is no different from that confronting a person lost in the desert or confused with regard to a sequence of days and must conduct himself in an identical manner. That is precisely the import of Mor u-Kezi'ah's concluding phrase "in the manner indicated earlier with regard to one who travels in the desert," i.e., he may perform no forbidden act on any day of the week and must recite kiddush and havdalah on the seventh day of every seven-day cycle subsequent to his arrival.

It is from the roots of this commandment [that it is to serve as] a hint to Israel that though they will suffer many troubles in the exile by the hand of the nations and by the hand of the [descendants] of Esav (i.e. the Christians), [the Jews] should trust that they will not perish, but rather that their descendants and name will stand firm forever, and that their redeemer will come and redeem them from their oppressor. And in continually remembering this idea through the commandment that serves as a reminder, they will stand firm in their faith and righteousness forever. And this hint [stems from the fact that] that the angel who fought with Yaakov our forefather — who according to tradition (Bereshit Rabbah 78) was the guardian angel of Esav — wished to eliminate Yaakov from the world, he and his descendants; but he could not [get the better] of him, (Genesis 32:26) but anguished him in injuring his thigh. Likewise, Esav’s seed anguishes the seed of Yaakov; but in the end, [the latter] will be saved from them. As we find (Genesis 32:32) with respect to [our] forefather that the sun shone to heal him and he was saved from pain, so will the sun of the messiah shine and he will heal us from our pain and redeem us speedily in our days, amen!

And Jacob, because he drew Her near to Her Master with his encounter, he certainly made it the evening prayer an obligation. And when the sun comes in the morning, of which it is stated: (Ps. 84:12) For a sun and a shield is Y”Y ELQYM, then it is stated of him: (Gen. 32:32) ... and the sun rose upon him...

And of Ya’AQoV (Jacob) – with that [Var. with this] thigh – it is stated of him: (Gen. 32:32) ... and he was limping on his thigh. For the letter Yod (י) had flown away from him, and he remained’AQEV (heel) . And the mystery of the matter: (Gen. 3:15) ... he will bruise your head, and you will bruise his heel.

like him for whom the sun shone. (Him refers to Jacob for whom the healthy rays of the sun shone especially after his battle with the guardian angel of Esau. See Genesis 32:32, “The sun shone for him.”)

Fortunate is everyone who anticipates the double reward (A person is rewarded doubly for all he spends to beautify and enhance the enjoyment of Shabbos.) from the One Who sees all Who dwells in the dense cloud. An inheritance he will merit for himself in the mountain and in the valley; an inheritance and a resting-place like him for whom the sun shone. (Him refers to Jacob for whom the healthy rays of the sun shone especially after his battle with the guardian angel of Esau. See Genesis 32:32, “The sun shone for him.”) Refrain: -The preserver of the Sabbath—man and woman alike—are to the Almighty as pleasing as a meal-offering in a [sacred] pan.

“He encountered the place” – he sought to pass, but the entire world became a barrier of sorts before him. (So he could not continue on his way.) “Because the sun had set” – the Rabbis say: “Because the sun had set” – it teaches that the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. This is analogous to a king’s friend who would come to him on occasion. The king said: ‘Extinguish the lamps, extinguish the lanterns, as I wish to speak with my friend privately.’ So, the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: He heard the voices of the ministering angels saying: ‘The sun has arrived, the sun has arrived.’ (This was a reference to the fact that Jacob had come.) When Joseph said: “Behold, the sun and the moon” (Genesis 37:9), Jacob said: ‘Who revealed to him that My name is “sun”?’ Those two hours that the Holy One blessed be He caused the orb of the sun to set when he left his father’s house, when did He restore them? It was when he returned to his father’s house. That is what is written: “The sun rose for him” (Genesis 32:32). The Holy One blessed be He said to him: ‘You are a model for your descendants; just as you, when you departed, I caused the sun to set, and upon your return, I restored the orb of the sun for you, so, your descendants, upon their departure: “The one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9), and upon their return: “But the [sun of righteousness] will shine for those who fear My name…”’ (Malachi 3:20).

“The sun rose for him as he passed Penuel, and he was limping from his hip” (Genesis 32:32). “The sun rose for him…” – Rabbi Berekhya said: For whom did the sun not rise? Rather, for him it is for his healing, but for others, light. Rav Huna said in the name of Rav Aḥa: So, the sun was healing our patriarch Jacob and beating down on Esau and his chieftains. The Holy One blessed be He said to him: ‘You are a paradigm for your descendants. Just as you, the sun was healing you and beating down on Esau and his chieftains, so, your descendants, the sun will heal them and beat down on the idolaters. Will heal them – “but the sun of righteousness will shine for you who fear My name, with healing in its rays” (Malachi 3:20); and will beat down on the idolaters – “behold, the day is coming, burning like a furnace […and all that do evil will be straw, and the day that is coming will set them ablaze]”’ (Malachi 3:19). “And he was limping from his hip” – Rabbi Yehoshua ben Levi was going up to Rome. (Rome is identified as Edom (Esau).) When he reached Akko, Rabbi Ḥanina came out to greet him. He found him [Rabbi Yehoshua ben Levi] limping from his hip. He said to him: ‘You are like your ancestor –”and he was limping from his hip.”‘

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift (See Genesis 32:14–16.) for nine years; nevertheless, here, intact in his wealth. Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26). (The toil of the soul is Torah study.)

R. Akiba said: "I once asked Rabban Gamaliel and R. Joshua while we were at the meat-market of Imum, when they went to buy meat for the feast of the son of Rabban Gamaliel, it is written (Gen. 32, 32) And the sun rose unto him as he passed by Penuel; did then the sun only rise to him? Behold it rose to the whole world? R. Isaac said that the sun which was set for his sake rose now for him, for it is written (Ib. 28, 10) And Jacob went out from BeerSheba and went towards Charan, and further it says, And he lighted (Vayifga) upon a certain place and tarried there all night, because the sun was set. When he reached Charan, he said: "Is it right of me not to have prayed when I passed the place my parents passed?" He resolved to return, and soon after his resolution, the earth jumped and he met Bethel. He wanted to return after he prayed, but the Holy One, praised be He! however, said: "This upright came to my inn and he should go away without staying over night." Immediately thereupon the sun was set. It is written (Ib. 28, 2) And he took from the stones of the place, and again it is written (Ib. ib. 18) And he took the stone (singular). Said R. Isaac: "From this it may be inferred that all these stones gathered themselves together into one place, as if each were eager that the saint should lay his hand upon it." We are taught that all the stones were swallowed up by one another, and thus merged into one stone.(Ib.) And he said: 'Let me go, for the day breaketh.' Jacob then said to the angel: "Art thou then a thief or a murderer that thou fearest daybreak?" "I am an angel," came the reply, "and since I have been created I never had a chance to recite a song of praise but now." This will support R. Chananel, who said in the name of Rab, that three classes of ministering angels recite a song of praise every day. One class says, Holy! The second responds, Holy! And the third continues, Holy is the Lord of Hosts! The following contradictions were introduced from a Baraitha: Israel is beloved before the Holy One, praised be He! even more so than the ministering angels; for Israel reiterates the song every hour, while the ministering angels repeat it only once a day, according to some once a week, others again say, once a month, still according to others, only once a year. There are others who say once in seven years, and according to still others, once in a jubilee, and other authorities say, only once in eternity. Again, Israel mentions the Tetragrammaton after two words, as the passage says (Deut. 6, 4) Hear, Israel Yehova, but the ministering angels do not mention the Tetragrammaton till after three words, as it is written (Is. 6, 3) Holy, Holy, Holy! Yehova Tzebaoth. Moreover, the ministering angels do not start the song above till Israel has started it below; for it is said (Job 38, 7) When the morning stars sang together, and afterwards it says, Then all the sons of God shouted for joy. [Hence how can Rab state that the angels say Holy Tzebaoth and mention the Tetragrammaton after one word?] We must therefore explain that Rab meant thus: One class says, Holy! The second, Holy! Holy! and the third says, Holy! Holy! Holy! Yehova Tzebaoth. But there is also the praise Baruch [where the Tetragrammaton is mentioned after two words]? (Fol. 92) The praise Baruch, belongs to the angels Ofan [that are part of the Divine throne]. You may also explain that after the Tetragrammaton it is mentioned that the angels themselves have the privilege of repeating it at their own option.

Ergo (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU; AND LIGHT SHALL SHINE UPON YOUR WAYS. < The plural, WAYS, signifies > two times. Thus the Holy One caused the sun to go down ahead of time when he wanted to go forth and when he wanted to speak with him. (Gen. 28:12:) AND JACOB SET OUT FROM BEERSHEBA. What is written there (in vs. 13)? AND BEHOLD, THE LORD STOOD OVER HIM (on Jacob's ladder)…. (According to Gen. R. 68:10, God caused the sun to set prematurely in order to speak with Jacob in privacy.) Also, when he came < back >, he made the sun rise for him ahead of time (according to Gen. 32:32 [31]): THE SUN ROSE FOR HIM. Now did the sun rise, not over the whole world, but over Jacob alone? < It > merely < rose > in order to heal him (from his lameness). (Sanh. 95b; Rashi on Gen. 32:32.) Thus it is stated (in Mal. 3:20 [4:2]): BUT FOR YOU WHO FEAR MY NAME A SUN OF RIGHTEOUSNESS SHALL ARISE < WITH HEALING IN ITS WINGS >. R. Berekhyah the Priest said: What is the meaning of (Gen. 32:32 [31]): THE SUN ROSE FOR HIM? That he made the sun rise for him [three hours] ahead of time just as it had set for him ahead of time. Jacob said: On five things did the Holy One make agreements with me (in Gen. 28:20-21) and carry them out. As for me, should I not on my part carry out what I said, now that I have returned < safely unto my father's house > (in accordance with Gen. 28:21)? Immediately (according to Gen. 33:20), HE ERECTED AN ALTAR THERE AND CALLED IT EL, THE GOD OF ISRAEL. When Israel endured (as a people), the Holy One said to Moses: Moses, the five things that I did with Jacob I have done for his children.

(Gen. 33:18:) NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >. Let our master instruct us: What is meant by "saying something (DBR) superfluous on the Sabbath"? Thus have our masters taught (in Shab. 24:5): VOWS MAY BE QUESTIONED (with a view to annulment) WHEN NECESSARY FOR THE SABBATH. (Note that the wording differs somewhat from modern editions of the Mishnah.) Ergo: Something (DBR) which is not necessary for the Sabbath is not < to be > questioned. (See Shab. 157a.) And needless to say, it is forbidden to multiply < superfluous > things (DBR) on the Sabbath. R. Huna said: If someone is corrupted by a transgression, angels of destruction immediately denounce him. It is so stated (in Job 33:22): HIS SOUL DRAWS NEAR TO THE GRAVE. What should one do? Let him be engaged in < the study of > the Torah and be preserved. And, if he does not know how to recite < oral tradition >, let him read < Scripture >. And if he does not know how to read < Scripture >, let him take hold of the Torah and live, as stated (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. Thus, if one is not a Torah scholar, let him be one who takes hold of a Bible teacher and a Mishnah teacher so that they may instruct him in Torah. Then he will merit living, as stated (ibid.): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. But, if he is a Torah scholar, the Torah will heal him from every evil and from all suffering. Thus it is stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE…. This is the Torah. There is no one who would labor at the Torah as our ancestor Jacob < did >. It is just as you say (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. "Dwelling in a tent" is not written here but DWELLING IN TENTS. He would go out from the academy (bet midrash) of Shem and enter the academy of Eber. Then < he would go > from the academy of Eber to the academy of Abraham. Therefore, when he had wrestled with the angel < and when > he was limping on his thigh, as stated (in Gen. 32:32 [31]): THE SUN ROSE UPON HIM … AND HE WAS LIMPING ON HIS THIGH, the Holy One immediately appeared to him, healed him, and brought him whole to the city of Shechem. Where is it shown? Where it is stated (in Gen. 33:18): NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >.

THE WORK OF CREATION ON THE SIXTH DAY ON the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. Three kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah (i.e. which has not been slaughtered according to the rules of Shechiṭah) nor Ṭerephah (i.e. torn) in the field is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, as it is said, "As the green herb have I given you all" (Gen. 9:3).

Another matter, “these are [ve’eleh] the ordinances.” “It was on the third day when it was morning” (Exodus 19:16), in the morning the Torah was given, and in the evening the ordinances were given. (The vav at the beginning of ve’eleh links the ordinances in the upcoming passage to the previous portion, in which the Torah was given. The midrash understands this to mean that they were given on the same day. ) That is what is written: “From morning to evening they are broken; [forever unaware, they perish]” (Job 4:20). (The wicked are punished due to their having ignored the Torah, which was given in the morning, and the ordinances, which were given in the evening. ) This is analogous to two men who went to court, (This translation is based on Etz Yosef; see also Matnot Kehuna. ) one was a professional [lawyer] and one was a layman. What caused the layman to be punished? It is that he had no one to teach him. So too, the Holy One blessed be He was standing on Mount Sinai and was holding back judgment, as it is stated: “My hand grasps judgment” (Deuteronomy 32:41). David said: “Judge me, Lord, in accordance with my righteousness” (Psalms 7:9). He checked, but he did not find anyone to teach him, (He believed that he was righteous because there was no one to teach him the parameters of the divine attribute of justice.) and he was punished. He began shouting: “Do not enter into judgment with Your servant” (Psalms 143:2). When was all this? It was before he organized the ordinances for himself, to realize what is stated: “From morning to evening they are broken; [forever unaware [mesim], they perish]” (Job 4:20). (The term mesim is taken as an allusion to the ordinances, of which it is stated: “These are the ordinances that you shall place [tasim] before them.” Thus, the punishment is due to an insufficient knowledge of the ordinances, and of the extent to which an individual is held accountable in the Divine process of judgment. ) Another matter, “these are the ordinances.” What is: “Forever unaware, they perish”? (Job 4:20). Job said to the Holy One blessed be He: “If only I could know and find Him…I would organize my case before Him” (Job 23:3–4). This is analogous to a ruffian who was intoxicated. He kicked the prison [door] and freed the prisoners. He stoned the statue of the governor of the city, cursed a policeman, and said: ‘Show me the place where the governor of the city is located and I will teach him justice.’ He entered; they showed him the mayor of the city sitting on the podium. [The governor] incarcerated a noblewoman and expelled a city official, blinded a duke, sentenced a judge, and placed a magistrate in stocks. When [the ruffian] saw the governor of the city doing so, he was afraid. He said: ‘I implore you, I was intoxicated and was unaware of the power of the governor of the city.’ So too, Job was standing and screaming: “If only I could know and find Him…I would organize my case before Him.” He stoned the image, as he said: “Perish the day I was born” (Job 3:3). (Man is created in the image of God. By cursing the day of his birth, it was as though Job stoned the image of God. ) He kicked the prison and freed prisoners: “Let the stars of its twilight be dark” (Job 3:9). (The stars are like prisoners imprisoned in darkness.) He cursed the officer: “May that night be taken by blackness” (Job 3:6). (Night is viewed as an officer in charge of darkness (see Bereishit Rabba 3:6; Maharzu). ) He saw the king sitting on the podium. [The King] incarcerated the noblewoman: “Behold, Miriam is leprous as snow” (Numbers 12:10). He expelled Moses: “Therefore, you will not bring this congregation [into the land which I have given them]” (Numbers 20:12). He blinded the duke, this is Isaac, as it is stated: “His eyes were dimmed from seeing” (Genesis 27:1). He sentenced Abraham, as it is stated: “Know that your descendants will be strangers” (Genesis 15:13). He placed Jacob in stocks: “He was limping on his thigh” (Genesis 32:32). When Job saw, he said: ‘I implore You, I was intoxicated,’ as it is stated: “Indeed I erred, my error rests with me’ (Job 19:4). Why to that extent? It is because they did not know the power of judgment. (They did not understand how exacting Divine judgment is. ) That is, “forever unaware, they perish.”

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments. (The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna).) That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11). (In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry.) “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11). Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day. (Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4).) Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments. Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly. (Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation.) Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly. (He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation.) The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly. (The king gave his son a slice of food from his own plate.) Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6). Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha. (Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion.) The Holy One blessed be He says: ‘Their passion comes from Me.’ (Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. ) Rabbi Yehuda said: Even the vanity that emerges from his mouth, (Even if those discussing the halakhic matter are mistaken in their analysis and claims.) as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’ The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38). (The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss.) From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly. (Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a).) The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth. (So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).) Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me. (All of these are connoted by the word yishakeni, as the midrash will explain.) Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges, (It can thereby save the life of its owner on two planes.) so too, Torah provides life in this world and life in the World to Come. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot]. (This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu).) Rabbi Neḥemya said: Two Torahs were stated, one oral and one written. (This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu).) The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform. (The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity. Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them, (If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity.) as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4). Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses (He will speak to me lovingly.) from His mouth.

How does this Midrash fit in with the opening words of our portion, ואלה המשפטים? Besides, why did the Midrash bring so many (5) examples of people who were punished, and why is the order in which those people are listed so peculiar? The order Miriam, Moses, Isaac, Abraham, Jacob, certainly needs some explanation! One cannot say that the punishments listed represent some ascending or descending order of severity, since "blinding" is certainly less severe than banishing Moses from entry into the Holy Land! Most commentators are also agreed that Genesis 15,13, is a prediction of what is to come, not a punishment for Abraham whose faith had not wavered. It is rather a promise that his descendants through the experience in Egypt would qualify for liberation and possession of the Holy Land after they had experienced the revelation at Mount Sinai and had accepted the Torah. Jacob's "punishment" was certainly quite minor and brief, since Genesis 32,32, tells us that the "sun shone for him because he was limping," i.e. he was cured by Divine intervention.

Jacob, on the other hand, had gracefully accepted his injury without protest, and as a result Israel was given an additional מצוה, not to eat the גיד הנשה, to commemorate Jacob's quality of cheerfully accepting a rebuke. He is the prime example of how to walk away from a guilty verdict in a happy frame of mind.

Jacob attained the distinction of ים, seeing that he said of himself כי במקלי עברת את הירדן הזה, "Originally I crossed this river Jordan with no more than my walking staff." Bereshit Rabbah 76, 5 states that the crossing of the Sea of Reeds by the Israelites became possible through the merit acquired by Jacob when he crossed the Jordan on his way to Laban, relying only on G–d for he was bereft of material possessions. Jacob merited the horizon of the sun, (רקיע), that the sun set or shone especially for him, as we know from Genesis 32, 32: "The sun shone for him." Jacob also merited a special relation with the "throne" of G–d in that we have a tradition that his features were engraved on it.

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]

Thus, in the case of Jacob, I admit that the entire narrative of “and Jacob sent messengers” (4. Gen. 32:4 ff.) occurred as something seen in a dream. Nonetheless, in my opinion Jacob carried this out when he awoke, as happened in many such cases. (5. Maimonides, in the Guide II:42, asserts that the entire section occurred in a vision, including the preparations for the meeting with Esau (vv. 14-24) and the wrestling with the angel (vv. 25-32). Kaspi, both here and in the Ṭirat Kesef (MK I 22), asserts that the intermediary passage, where Jacob prepared to meet Esau, did occur outside of the prophetic vision.) As for the wrestling with the angel, (6. Gen. 32:25-32.) this never occurred other than in a dream. The touching of the hollow of his thigh (and the passage following) until “the sinew of the thigh vein” (7. Gen. 32:26, 33. This comment is intended to answer the following problem: If indeed the wrestling with the angel was but a mental occurrence, how and why did Jacob limp in the morning (v. 32)?) was intended as an allusion to evil events that would befall Jacob in respect of women, for nasheh (“thigh vein”) is equivocal, (8. The Hebrew term could also be taken as the root for ’ishah (“woman”); consequently, the maiming of that limb would be an oblique allusion to being maimed on account of woman. Accordingly, Jacob was maimed in the thigh during the course of the vision, through some divine instrument.) similar to ḥovlim and the like. (9. Cf. Guide II:43, which refers to ḥovlim and other instances of metathesis. On Kaspi’s use of metathesis, see above Chapter 2.) Accordingly he experienced the events of Dinah, (10. He is referring to the rape of Dinah in Gen. 34.) Rachel, (11. He is referring to the tragic death of Rachel in Gen. 35:16 ff.) and Rebeccah’s handmaid. (12. Gen. 35:8. All three instances caused Jacob much grief.)

A Midrashic approach on the words ויהי ידיו אמונה: Moses based his prayer on the faith the patriarchs had always displayed in their relationship with G’d, a faith which G’d had acknowledged. He had lauded Avraham for his faith in Genesis 15,6). He had lauded Yitzchak for his faith in Genesis 24,62 (based on the words עד בא, because the Torah writes: ויצחק בא מבוא, whereas He had lauded Yaakov’s אמונה based on the word השמש, in Genesis 32,32 ויזרח לו השמש,”the sun shone for him.” Thus far the Midrash. I believe that the meaning of all this is that Amalek had relied on Esau his patriarch who had received his blessing from the spiritual power of Yitzchak his father. This power was the attribute גבורה, an attribute identical with the attribute of Justice. Amalek (his spiritual representative) hoped to be able to exploit this attribute to overcome Israel. This is why Moses had to outmaneuver the celestial representative of Amalek in order for the Israelites on earth to prevail in this armed conflict. He therefore mentioned all three patriarchs in his prayer. He was “the son” of Yaakov, representing the principle that החוט המשולש לא במהרה ינתק, “that a three-plied cord will not easily come apart.” Amalek, i.e. Esau did not have such a three-plied cord to call on. Our sages (Mechilta Amalek section 1) also commented that the words עד בא השמש, “until sunset,” allude to a peculiarity in that battle. Normally, other kingdoms engage in battle only until midday. This evil Kingdom of Amalek engaged in fighting both in the early morning and in the evening. Tanchuma Beshalach 28 adds that on that day the sun stood still for the sake of Moses. This is why the Torah added the words: “until the sun set.” The Amalekites were able to calculate what hour of day it was by means of astronomical calculations. What did Moses do in order to confuse them? He arrested the orbits of both sun and moon and thereby interfered with their calculations. The Midrash bases itself on the words: והיה כאשר ירים משה ידו; we also have a verse in Chabakuk 3,10, רום ידיהו נשא, followed by the words שמש ירח עמד זבולה. In other words: the prophet mentions the raising of the hands with the arrest of the sun’s and the moon’s orbit. Thus far Tanchuma.

דמים לו, “there is blood guilt on his account.” Anyone who kills unless his own life was in danger is subject to the penalty for murder or manslaughter. In this instance, when the identity of the thief has become known, he would not threaten his victim with death as he would be aware that he would suffer the penalty for murder. Seeing that the owner of the house was not in danger he must not kill the intruder. The reason why the Torah describes the sun shining by using the feminine form of the word זרחה, rather than the customary זרח (compare Kohelet 1,5 or Genesis 32,32) is that the Bible usually does so when it describes the sun spreading its rays over the earth during the day. Examples are: Samuel II 12,11 לעיני השמש הזאת, “in view of this bright sunlight.” The sun is described as masculine in the Bible when it is only at the beginning of its daily journey across the sky. Example: השמש יצא על הארץ, “the sun had risen over the earth” (Genesis 19,23). The author quotes additional examples. At any rate, the meaning is that if the sun has already spread its light all over the earth and it is clear that the thief will be caught and cannot escape, דמים לו, anyone killing him will be guilty. The words have a dual meaning, i.e. they also mean that the thief has to pay compensation to the victim failing which the court will sell his labor for the next 6 years to the kind of master described in 21,2 so that the owner of the stolen property can be compensated.

והיו שמונה קרשים, “there shall be eight beams, etc.” Two of the eight beams overlapped with the beams forming the long sides of the Tabernacle, one at the southern end and one at the northern end. There were therefore six beams left which formed the western wall without any part of them serving as extensions of the long walls. This is what was meant by verse 22 ולירכתי המשכן תעשה ששה קרשים, “and for the end of the Tabernacle you are to construct 6 beams. This verse reveals a mystical dimension. Seeing that the Shechinah which is situated in the west is composed of 6 extremities, the west is referred to as ים in order to allude to this fact. The west is known as ים, “ocean” because the ocean is a collection point for all the waters just as the Shechinah is a collection point for all the directions of the globe from the farthest extremities. The order of the four geographical directions of the world in the celestial entourage, מרכבה, are: the three patriarchs of the world (Avraham Yitzchak and Yaakov), and David. South ranks first as Avraham was the first of the patriarchs, and it is written of him that Avraham journeyed southwards to the land of the south (Genesis 20,1). This is followed by north, as Yitzchak made a supreme effort at the time he was bound on the altar. This is followed by east seeing it is written of Yaakov that the sun shone for him (Genesis 32,32), and his son Joseph has also been compared to the sun (Genesis 37,9). Our sages (Bereshit Rabbah 84,11) have said quoting Yaakov: “who told this one (Joseph) that my name is “sun?” West is the סוף, the end; it is the harp on which David played which used to play all by itself on occasion (Berachot 3). This direction was called ים, i.e. the sea known as ים האחרון, the westernmost sea. In order to allude to these four great men the directions of the earth have been identified with these people through their names.

The statues on which the oath was inscribed. This refers to the oath sworn by Avraham and Yitzchak to Avimelech. The blind statues represent Yitzchak, and the lame statues represent Yaakov, about whom the verse writes (Bereishis 32:32), “And he limped due to his hip.”

Josephus notes that the Greek toponym for Mahanaim, Manalis, is translated as “camps,” which parallels the plurality of the original Hebrew name. The twin tels seem to reflect the dual nature of the name “encampments” topographically, even though certain scholars identify the eastern mound (Tel edh-Dhahab esh-Sherqiyeh) separately as Penuel, the site of Jacob’s nighttime wrestle with the angel. (Genesis 32:31–32.) While many other cities were apportioned to Gad, this particular site stirs up associations with the very symbol of the tribe, the tent, emblazoned on its standard.

Rav said that the source is from here: “And the sun rose for him as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.

The Gemara cites an incident involving the final verse cited above. Rabbi Akiva says: I asked the following question of Rabban Gamliel and Rabbi Yehoshua in the meat market [be’itliz] of the town Emmaus, where they went to purchase an animal for the wedding feast of Rabban Gamliel’s son: It is written in the verse: “And the sun shone for him when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). But did the sun shine only for him? Didn’t it shine for the entire world?

But is it not written (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat”? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written (Lev. 7:24): “But fat of a carcass and fat of a torn animal” (“But fat of a carcass and fat of a torn animal may be used for any work, only you shall not eat it.” This paragraph discusses verses which present a difficulty for R. Eleazar. In the opinion of the Babli, Pesaḥim 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra(Ẓaw Paraša 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food and not subject to the impurity of food. In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 33), he needs the verse to permit use of fat for work on Temple property.) . But is it not written (Deut. 12:16): “Only the blood”? There is a difference, for it is written: “You shall pour it on the ground like water.” (“Only the blood you shall not eat; pour it on the ground like water.” The Babli, Pesaḥim 22b, deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah.) Since water is permitted for use, so blood is permitted for use. But is it not written (Gen. 32:33): “Therefore, the Children of Israel do not eat the sinew of the schiatic muscle”? Rebbi Abbahu said, I explained it by the sinew of a carcass or a torn animal (The argument is more explicit in the Babli, Pesaḥim 22a. R. Abbahu holds that when carcass and torn meat was permitted for the sojourner (a monotheistic Gentile adhering to the Seven Commandments observed by Noe) and the pagan, the entire animal was permitted, including the fat. Then the last paragraph of Note 15 establishes that the schiatic sinew cannot be forbidden for usufruct.) . But is it not written (Lev. 23:14): “Bread, parched or fresh grains you shall not eat” (“Bread, parched or fresh grains you shall not eat until that very day” referring to new grains before the ‘omer ceremony.) ? Rebbi Abba Mari the brother of Rebbi Yose said there is a difference since the verse fixed a time for it. But is it not written (Lev. 11:42): “Do not eat them for they are abominations”? Rebbi Mana said, that excludes their prohibition of usufruct (The argument seems to be that the verse has to be read: “For they are abominations”, they (snakes and centipedes) are abominations but not anything manufactured from them. (Explanation of R. H. Kanievski.)) .

But is it not written (Lev. 7:23. This paragraph discusses verses which present difficulties for R. Eleazar.) : Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written (Lev. 7:23. In the opinion of the Babli 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra Ṣaw (Parasha 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food nor subject to the impurity of food. In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 49), he needs the verse to permit use of fat for work on Temple property.) : But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written (Deut. 12:16.) : Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water (The Babli 22b deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah. (Preparation for impurity is explained in Demay 2:3, Notes 136–141.)) . Since water is permitted for use, so blood shall be permitted for use. But is it not written (Gen. 32:33.) : Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass (The argument is more explicit in the Babli 22a. R. Abbahu holds that when carcass and tom meat was permitted for the sojourner (Note 53) and the pagan, the entire animal was permitted, including the fat. Then the last paragraph of Note 24 establishes that the schiatic sinew cannot be forbidden for usufruct.) . But is it not written (Lev. 23:14.) : Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written (Lev. 11:42.) : Do not eat them for they are abominations? Rebbi [Mana] (Added from Orlah, missing here.) said, that excludes their prohibition of usufruct (Latin splenium, Greek σπληνίον, τό, “pad, wound dressing.”) .

But a mitzva that was stated with regard to the descendants of Noah and was not repeated at Sinai among the mitzvot given to the Jewish people was stated for the Jewish people and not for the descendants of Noah. And we have only the prohibition against eating the sciatic nerve to which this classification applies, and this is according to the opinion of Rabbi Yehuda, who holds that the verse: “Therefore the children of Israel do not eat the sciatic nerve, which is on the hollow of the thigh, until this day” (Genesis 32:32), is referring to the sons of Jacob, who were commanded to observe this prohibition even though they had the status of descendants of Noah.

It is written: “And he slept there because the sun had set” (Genesis 28:11). After Jacob prayed and he sought to return to his travels, the Holy One, Blessed be He, said: This righteous man came to My inn. Will I allow him to take leave without sleeping here? Immediately the sun set, not at the proper time, and that is the meaning of that which is written with regard to Jacob: “And the sun shone for him when he passed Penuel” (Genesis 32:32). The Gemara asks: And did the sun shine only for him? But didn’t the sun shine for the entire world? Rather, Rabbi Yitzḥak says: The sun that set not at the proper time exclusively for him shone not at the proper time exclusively for him in order to rectify the disparity created by the premature sunset.

The sun shone for him as he passed by Penuel, and he limped due to his hip.

And the sun rose upon him before his time, (the sun) which on his account had set before his time, on his going out from Beersheba, as he crossed over Peniel. And he began to journey, and was lame upon his thigh.

This is to say that [the angel] hit him in the aspect of Netzach, “in the sinew of the thigh-vein,” (Genesis 32:33) to the point that the external [forces of impurity] receive [their sustenance] from there.

It is to be a commemoration for them that their forefather fought with the angel, and [the latter] could not subdue him. And so [the angel] pressed him on the hollow of his thigh, in the place where there is the the sciatic nerve. And it is a commemoration of glory and greatness.

על כן לא יאכלו, “therefore it is appropriate that the Israelites do not eat, etc.;” this construction is parallel to Isaiah 10,7: והוא לא כן ידמה, “but it does not seem like this to him;” in other words: it would be right and proper to punish the Israelites not to eat that particular sinew as they should not have allowed their founding father to be exposed to hostile forces at night. Yaakov’s sons were physically strong, and they should have been at hand to assist their father if the need arose to do so. Seeing that they failed to do this, the blame for the injury sustained by their father was theirs. From now on they would have learned their lesson and would practice the commandment to accompany their father, or for that matter, any older and wiser person, especially at night. Yaakov himself set an example when he accompanied his son Joseph part of the way on a mission which he had sent him on, and which was potentially dangerous. (Genesis 37,14) A different approach to the verse above: as a result of their father Yaakov having stood up to the protective celestial force of Esau, his sons stopped eating the part of the body that the angel had been able to injure. They did this out of a feeling of pride in their founding father. A third approach to this verse: due to their father Yaakov having sustained an injury, his descendants voluntarily decided not to eat the part of the body of an animal that had been injured in their father’s body. This has to be understood better by the use of a parable; a person suffered from a headache or from pains in a different part of his body. As a reminder of that pain he decides not to eat that part of the body of an animal as a symbol of his having been healed from that pain, so that it (abstention) would serve as a remedy for them (preventive medicine) in the future. We have a Baraitah in Chulin 101 which relates that people came to Rabbi Yehudah who had expressed the opinion that the prohibition not to eat that part of an animal also applied to animals that were altogether forbidden to be eaten, questioning his interpretation by citing the fact that only the descendants of Israel were forbidden to eat this part of an animal, and that the Jews had never been called “Children of Israel” until they had been given the Torah at Mount Sinai. He answered them that it is true that this custom did not become law until the Torah was given, but it had been observed already earlier. It was recorded here only in order for us to understand the reason behind this prohibition. Prior to the legislation of dietary laws at Mount Sinai, Yaakov’s descendants were allowed to eat also the meat of animals that were outlawed at Mount Sinai.

על כן לא יאכלו בני ישראל, “therefore the Children of Israel to this day do not eat the thigh muscle, etc.” the words על כן here mean: ”as a permanent reminder of” the miracle that had saved their founding father in his contest with the angel who had only been able to inflict a minor injury on him, instead of killing him as he had intended. The undertaking is similar to a person who after suffering for long periods from headaches or and pains in the region of his heart, vows not to eat the head or the heart of an animal forthwith, as a sign of gratitude for having been healed. An alternate interpretation. The words על כן, mean: “as a result of this,” i.e. as a result of having narrowly escaped death as a result of having remained exposed to danger alone during the night, the Israelites learned that this is not the correct way to behave at night and alone. Abstaining from eating the thigh muscle is the visible reminder of the fact that this lesson had been internalised by the people as an inadmissible way to behave. Yaakov’s wives and children accepted part of the responsibility for their leader’s injury by having allowed him to cross the river alone at night and thus having exposed him to danger. This is why G–d forbade them (his descendants the Jewish people) to eat this part of the animal. They should be meticulous in observing the commandment to give people safe conduct. This is why already Yaakov was commanded to give Joseph safe conduct on his fateful mission. (Genesis 37,14) [where he accompanied him part of the way where he might be exposed to danger by the Canaanites. Ed.]

THE SINEW OF THE THIGH-VEIN. The meaning of the term gid ha-nasheh (the sinew of the thigh-vein) is known from the tradition received and transmitted to us by the Talmudic sages. (Chullin 91a. The rabbis interpret gid na-nasheh to mean the sinew that slipped from its place.) No one but those lacking in understanding and knowledge of nature have any doubt as to its definition. The latter interpret gid (sinew) to refer to the penis and hold that nassheh (thigh-vein) comes from the same root as nashim (women). (There was an anti-Rabbinic interpretation that explained the prohibition against eating the gid ha-nashah as follows: Therefore the children of Israel do not engage (eat) in abnormal intercourse with women (gid ha-nasheh). According to Krinsky it is this interpretation which I.E. negates.) Note, the angel that appeared to Jacob was corporeal. (This translation follows Vat. Ebr. 38. It reads, ve-da (note). The printed text reads, la-da’at (to know).) This will be explained to you, if God will enlighten you, in the chapter that begins, for My name is in him (Ex. 23:21).

We find in [statements of] the Rabbis, may their memory be blessed, that deep things, the comprehension of which are difficult, are compared to tendons; as Rashi explained in Parshat Yitro (Exodus 19:3), s.v., and tell the Children of Israel (he explained, "[Tell] to the males, matters as difficult as tendons"). And comprehension is called eating; as we find that about the four that entered the 'orchard,' it cites the verse, 'eat your fill of honey,' about investigation that is hidden from 'the eye of all the living.' And this commandment is a hint for the [future] generations to prevent Israel from hidden (mystical) investigations; as [Ben Sira] said, "You have no businesses in hidden things." For one should be concerned [about this], lest their minds be destroyed and they come to heresy. As the many will not have the wisdom to understand the secrets properly, because their minds travel through the muddied valley. [This is] because the vanities of this world and its pleasures confuse the mind of man. And the hint in the prevention from eating the sciatic tendon for the generations is to be a commemoration that God prevented them from the fruit of the Tree of Knowledge, such that they not feed their minds things as difficult as tendons - as he [injured] the hollow of Jacob's thigh. And if this setback temporarily occurred to the perfect Jacob when he veered a little from the even path, what will the 'hyssop of the wall' (average people) - whose primary occupation is with the vanities of this world and its pleasures - do? Therefore they should not be occupied with hidden things, except for the special few, like R. Shimon Bar Yochai and his likeness - who become repulsed by, and renounce, the vanities of this world. 

על כן לא יאכלו בני ישראל את גיד הנשה. This is why the children of Israel do not eat the disjointed sinew, etc. This sinew was dislocated from its holy origin and became subject to dominance by the קליפה ["external forces" in the scheme of the emanations, Ed.]. G'd forbade anything which has thus become defiled wherever it appears. There is a mystical element in this. This sinew does not have a taste, an allusion to its originating in the "external forces." The reason is that it had been uprooted from a holier source.

על כן לא יאכלו בני ישראל, the children of Yaakov adopted this prohibition for themselves in commemoration of their father whose thigh muscle had been injured. They in turn commanded their children to abstain from eating this part of any animal. This continued until the Torah was given and it became law. It reminds us of the descendants of Yonadav ben Rechev who faithfully adhered to the clan’s founding father’s injunction not to drink wine (Jeremiah 35,6) in honour of the oath they swore to their forefather. They are described as loyalists par excellence in the Book of Chronicles. Moses recorded the custom of the Israelites not to eat this organ as one of the 613 commandments. Although the Torah does not generally consider it necessary to justify G’d’s legislation with a reason, in this case, since this law had been observed as a Jewish tribal custom for so many hundreds of years prior to the giving of the Torah, we are told how the custom which became enshrined in Torah law originated.

את גיד הנשה, our sages in Chulin 91 explain the name of this muscle or ligament (sciatic nerve) as due to the fact that it is apt to move from its original location, from the spoon shaped joint to which it is attached.

אשר על כף הירך, the only part of the sinew prohibited by Biblical injunction is the part directly attached to the hip joint.. What is above and below is forbidden by Rabbinic decree. Similarly, the exterior sinew is also only forbidden by Rabbinic decree (Chulin 91) The prohibition applies equally to domesticated beasts, free roaming beasts, as well as to the שליל, the as yet unborn embryo. The prohibition applies to both the right and the left hind leg of the animal, even though the sages are agreed that only one of Yaakov’s sciatic nerves was injured as seems clear from the words (singular) “he dislocated the sinew of the thigh-vein.” The halachic ruling follows the view of Rabbi Yossi that although only one sinew was injured they are both forbidden to be eaten. The fatty tissue on top of these sinews is also forbidden as a Rabbinic injunction.

על כן לא יאכלו, as a reminder of the heroism displayed by Yaakov, as well as a reminder of the miracle that G’d performed for him as a result of which he did not die.

גיד הנשה THE SINEW OF THE THIGH-VEIN — Why is its name called גיד הנשה? Because it sprang נשה) and rose from its proper position. The word has the meaning of “springing”. Other examples are: (Jeremiah 51:30) “Their strength sprang away (נשתה)” and (41:51) “for God hath made all my trouble spring away from me נַשַּׁנִי)".

עד היום הזה bezieht sich nicht auf den Schreibenden, sondern auf den Lesenden, so lange dies gelesen wird, also: immer. So von Mosche Grab ולא ידע איש את קבורתו עד היום הזה (Dewarim 34, 6).

נשֶה, Wurzel von נשים, iFrauen, und נשה iGläubiger, scheint als Grundbedeutung: sich, oder etwas von dem Seinigen in die Macht eines andern gegeben haben, in die Macht eines andern geraten sein, auszudrücken. Daher נשה ב־: mit einem Teil seines Gutes in der Macht eines andern sein, etwas an ihn zu fordern haben. Was נשה widerstandslos ausdrückt, das bezeichnet, dem צ-Laut gemäß, נצה mit Widerstand, also: der Widerstand gegen eine Unterordnung, oder das Streben, Widerstehendes unterzuordnen, d. i. Streit. Daher vielleicht auch נצה: der Flügel, als das durch Widerstand gegen die Luft fortbewegende Organ. Ebenso מצה als Gegensatz zu חמץ. Im חמץ-Prozesse treten alle bisher zu einheitlicher Masse verbundenen Teile in Gegensatz und Widerstand zu einander; die Unterdrückung dieses im Entstehen begriffenen Widerstandes ist: מצה. Hat der eine der streitenden Gegensätze sein Ziel erreicht, so ist es נצח der Sieg (vergl. נוע und נוח). Auf die Einbuße eines geistigen Gutes übertragen, heißt נשה nicht eigentlich vergessen, sondern: aufgeben, die Hoffnung auf Wiedererlangung aufgeben. Von אשה, Frau im Singular ist nicht נשה, sondern איש die Wurzel כי מאיש לקחה, denn im Singular erscheint sie im Verhältnis zum Manne als Gattin zum Gatten, ist sie nicht eine widerstandslos Preisgegebene, sondern ein Korrelat, eine Ergänzung des Mannes, ihm paritätisch gleichgestellt. Im Plural jedoch tritt das öffentliche Verhältnis des weiblichen Geschlechtes, somit als dasjenige hervor, das von seinen Rechten an das männliche abgegeben, dessen Rechte durch das männliche mit vertreten werden. Nur im öffentlichen Leben, in der Pluralität, erscheinen sie als die Machtloseren, Schwächeren, aber sie sind נשים, die "Gläubiger" des Männlichen.

גיד הנשה wäre somit: die Sehne der Unterordnung, der Widerstandslosigkeit, Machtlosigkeit, somit nicht die anatomische, sondern die historische Bezeichnung der Spannader. Durch Losreißung derselben hat Jakobs Gegner dem durch sie an das Bein gehefteten Hüftmuskel die Kraft genommen, das Bein zu regieren, diesen Verlust hat Jakob durch seinen Gegner erlitten, in dieser Beziehung hat er ihm nicht Widerstand leisten können. Die Sehne ist da, der Muskel ist da, das Bein ist da, aber der Gebrauch ist gehindert. Jedoch nicht auf ewig. נשה ist ein nur zeitweiliges Aufgeben, kein ewiger Verlust. Jakob ist ein נשֶה, hat einst eine große Rechnung mit שרו של עשו abzumachen.

Wenn aber die Erinnerung an dieses Ereignis für alle Zeiten durch das Genussverbot der Spannader unter Jakobs Nachkommen festgehalten werden soll, so kann sicherlich nicht die Absicht sein, daß alle seine Nachkommen von der Tatsache Kunde erhalten, es habe ihr Stammvater in Folge eines Ringkampfes gehinkt, eben so wenig wie das Chamezverbot uns nur darüber für alle Zeiten au fait halten soll, welches Brot unsere Väter bei ihrem Auszuge aus Ägypten gegessen. Beide Tatsachen sind an sich von so geringfügiger Bedeutung, daß deren Verewigung durch ein göttliches Gesetz nur dann erklärlich wird, wenn sich, wie es in der Tat ist, daran Wahrheiten von tiefeingreifenden Folgen für unsere Gesamtbestimmung knüpfen, die eben durch ein solches Genussverbot ihren Ausdruck und ihre ewige Neubelebung gewinnen sollen.

In einer solchen Bedeutsamkeit haben auch die Weisen dieses Verbot aufgefasst, indem sie die Stelle: Jesaias 9, 7 f.: דבר שלח אדני ביעקב ונפל בישראל וידעו העם םימקש הנבנ תיזגו ולפנ םינבל רמאל בבל לדגבו הואגב ןורמש בשויו םירפא ולכ גדעו וארזים נחליף וישגב ד׳ וגוי והעם לא שב עד המכהו ואת ד׳ צבאו׳ לא דרשו. "Ein Wort hat Gott einst an Jakob gesendet und es hat in Israel seine Stelle gefunden, das soll das Volk ganz kennen lernen, Ephraim und Samariens Bewohner, die so stolz und hochmütig sind zu sprechen: (eigentlich: in ihrem Stolz und Hochmut zu sprechen): Ziegel sind gefallen, Quadern bauen wir auf, Sykomoren sind gefällt, mit Zedern ersetzen wir. Und während Gott Rezins Feinde usw. kehrt das Volk doch nicht zurück zu dem, der es in Wahrheit schlägt, und Gott Zebaoth haben sie in allem dem nicht gesucht", — also erläutern: דבר שלח ד׳ ביעקב זה גיד הנשה ונפל בישראל שפשט איסורו בכל ישראל (Chulin 91a.). Das Wort, das Gott an Jakob gesandt, auf welches der Prophet hier hinweist, ist das Spannaderverbot (es war dies ein tatsächlich an Jakob gesendetes Wort), es hat in Israel seine Stätte gefunden, d. h. das Verbot in Israel Platz gegriffen.

Nach allem diesem dürfte die Bedeutung dieses Verbotes nicht zweifelhaft bleiben. Nicht zu besiegen und nicht niederzuwerfen vermag Esaus Genius Jakob während des ganzen nächtlichen Kampfes, wohl aber ihm die Sehnen zu durchschneiden, ihn an dem Gebrauch seiner natürlich ihm zustehenden materiellen Kräfte zu hindern. Hinkend nur, nicht auf beiden Füßen stehend, ohne festen Stand und Gang auf Erden, schreitet Jakob durch die Geschichte. Und diese irdische Haltlosigkeit ist notwendig, um Esau endlich die Augen zu öffnen. Stünde Jakob gleich Esau an der Spitze seiner vierhundert Reisigen, seine Unbesiegbarkeit wäre nie der Gottesfinger in der Geschichte geworden. Darum sollen auch die Söhne Jakobs, (der ja eben durch diese materielle Schwäche und in ihr "Israel", der Fingerzeig für die allein obsiegende Gottesmacht sein soll), "diese Sehne der Unterordnung und materiellen Schwäche nicht essen", es soll ihnen, so oft sie sich an den Tisch setzen, aus dem Wanderbuch ihres Lebens die Mahnung entgegentreten, daß sie auf diese Sehne, auf die der Unterordnung unter Esau verfallende Kraft, heiter Verzicht leisten, sich mit ihrem Dasein und dessen Erhaltung nicht auf sie hingewiesen, und etwa deshalb weniger geschützt und zum Gange durch die Zeiten weniger gesichert fühlen sollen, weil sie nicht wie Esau mit dem Schwerte gerüstet, ja nicht einmal festen Schrittes auf Erden auftreten. Für Jakob-Israel liegt in anderem, höherem, nicht von Esau zu schwächendem die Kraft. Wenn Jakob fällt, fällt es nicht, weil es an materieller Macht Esau nicht gleichkommt, sondern weil es nicht verstanden, sich den Schutz seines Gottes zu erhalten. Wenn Israel steht, steht es nicht, weil eine feste materielle Stütze, sondern weil sein Gott es auf Adlerflügeln seiner Allmacht trägt. Das ist das Wort, das an Jakob gesandt worden und seine ewige Beherzigung in Israel finden sollte, das ist das Wort, dessen voller, ganzer Inhalt dem Volke zum Bewusstsein kommen soll, das, wenn es sich geschlagen sieht, die Ursache seiner Kalamität nicht in Gott, sondern darin sucht, daß es sich bisher nicht hinreichend mit materieller Schutzwehr vorgesehen, und statt durch Rückkehr zu Gott seine Zukunft zu sichern, in nichtigem Selbstgefühl spricht: was von Ziegeln zusammengefallen, bauen wir mit Quadern auf, Weiden konnte man umhauen, Zedern wird man nicht!

Vier göttliche Institutionen zählt das Buch שבת :בראשית und מילה ,קשת und גיד הנשה; was die ersten beiden für die Gesamtmenschheit bedeuten, das sind die beiden letzten für den engeren jüdischen Kreis. שבת sichert die geistig sittliche Bestimmung der Menschheit, מילה Israels. קשת ist das Wahrzeichen für die Geschichte der Menschheit, גיד הנשה für die jüdische Geschichte. Die vom Menschen ausgehende sittliche Tat und das von Gott dem Menschen werdende Geschick, diese beiden Seiten bilden aber die Summe alles Einzeln- und Gesamtdaseins auf Erden.

על כן לא יאכלו בני ישראל, in order to ensure that the damage inflicted to Yaakov’s offspring as predicted by the angel should be kept to a minimum as long as they remind themselves of the symbolic meaning of that injury suffered by Yaakov during his nocturnal encounter with this angel. [I believe that even commentators who concentrate on the plain meaning of the text, such the ones whose commentaries I am translating in these volumes, feel free to treat the text allegorically when the narrative of the Torah itself appears pointless unless we understand it in historical terms, offering moral and ethical teachings and warnings of long term significance. Ed.] Alternatively, the moral lesson is that just as the gid hanashe is totally devoid of taste, does not appeal to the palate, so that consuming it would not provide the sinner with any kind of gratification, we are taught not to second-guess G’d’s legislation by treating this commandment as not important.

על כן לא יאכלו בני ישראל את גיד הנשה, “this is why in the future the Jewish people would not eat the disjointed sinew.” The Jews not eating this sinew are comparable to sons who make a point of fasting on the anniversary of their father’s death. Another way of looking at this law: In the future, the Jewish people would be commanded not to eat this sinew in order that they should remain aware of the miracle which had occurred when a mortal man, their ancestor Yaakov, had been able to prevail against a celestial force trying to wrestle him to the ground.

“That is why the children of Israel do not eat the thigh muscle” [32:33]. The children of Israel should not eat the hindquarter of the animals, but they should first remove the veins. Hizkuni writes. It is just that Israel should be punished that they should not eat the hindquarter, because they allowed Jacob to stand in the field. The angel wrenched Jacob’s hip, but if his children had been with Jacob, he would not have been hurt. (Hizkuni, Genesis, 32:33.) Toldot Yizhak writes. The angel caused Jacob to limp so that he would have to bow to Esau. When someone limps and walks, people think that he is bowing all the time. Therefore, it is written in the verse “he bowed low to the ground seven times” [33:3]. He bowed seven times. (Toldot Yizhak, Genesis, 32:32.)

Therefore the children of Yisra᾽el eat not of the sinew of the vein, which is upon the hollow of the thigh, to this day: because he touched the hollow of Ya῾aqov’s thigh in the sinew of the vein. (Genesis 32:33)

Rav J. David Bleich and Rav Moshe Shternbuch (Moadim Uzmanim 5:351) add that we similarly do not know how to resolve halachic disputes concerning the Temple service, due to the lack of a tradition on how to conduct various rituals. (Rav Shternbuch notes that without the ability to resolve these disputes, offering korbanot risks violating many prohibitions entailing the severe punishment of kareit. He suggests, however, that the desire to explore the possibility of offering korbanot in the pre-Messianic era pleases God, as it shows that His people sincerely desire to fulfill His mitzvot. Rav Shternbuch uses this approach to explain the phenomenon of an extensive literature exploring the viability of offering korbanot today.) Only the Mashiach’s arrival will enable us to renew this tradition. (See Tosafot (Pesachim 114b s.v. Echad Zeicher), who write that Moshe and Aharon will instruct us in the rituals of the korbanot for the Third Temple. ) For example, Rav Bleich (Contemporary Halakhic Problems 1:266-267), citing Rav Meir Auerbach (Halevanon 1:8 p. 54), notes a disagreement between the Rambam and the Ra’avad (Hilchot Korban Pesach 10:11) about whether the gid hanasheh (sciatic nerve) (The Torah prohibits eating this nerve (Bereishit 32:33).) of the sheep is roasted along with the rest of the Korban Pesach. One cannot simply be strict and follow both opinions, since if one were to follow the Ra’avad and remove the nerve, the animal would no longer be “whole” according to the Rambam, thus invalidating it. On the other hand, leaving the gid hanasheh in the animal invalidates it according to the Ra’avad. Rav Shternbuch lists a host of other gray issues regarding the priestly garments, such as how to design the avnet (belt), ketonet (tunic), and migba’at (hat) of the ordinary Kohein. We do not even know how to identify the color argaman, used in the making of the priestly garments.

[The prohibition against partaking of] the gid hanesheh (Genesis, ch. 32, relates that before his confrontation with Esau, Jacob remained alone in his camp. An unidentified being - interpreted by the Torah commentaries to be Esau's archangel - wrestled with him the entire night. When he saw that he could not defeat Jacob, he gave him a blow to his upper thigh, dislocating his gid hanesheh. In commemoration of this event, "The children of Israel do not eat the gid hanesheh. The Rabbis identified the gid hanesheh as the sciatic nerve, the large main nerve running down the back of an animal's hind leg. The term gid, though sometimes translated as "sinew," is a general term. As the Rambam writes in his Commentary to the Mishnah (Zevachim 3:4), it is used to refer to arteries, veins, tendons, nerves, and sinews.) applies with regard to kosher (See Halachah 5.) domesticated animals and wild beasts, (Sefer HaMitzvot (negative commandment 183) and Sefer HaChinuch (mitzvah 3) include this prohibition among the 613 mitzvot of the Torah.) even nevelot and trefot. (See Halachah 6.) It applies to a fetus (The Shulchan Aruch (Yoreh De'ah 65:7 does not cite the Rambam's view, but instead quotes two differing opinions: one that the prohibition does not apply to a fetus at all and another, that it applies only when the fetus has completed the period of gestation and is discovered alive.) and to animals that have been consecrated, both those consecrated [for sacrifices] of which we partake and for sacrifices of which we do not partake. It applies to [the gid] on the right thigh and that on the left thigh. (Although the angel only dislodged the nerve on one of Jacob's legs, we are forbidden to partake of the nerves from both sides.) According to Scriptural Law, only [the gid] on the hip socket is forbidden, as [Genesis 32:33] states: "which is on the hip-socket." The remainder of the gid which is above the socket or below the socket - and similarly, the fat which is on the gid - are forbidden only according to Rabbinic decree. (See Halachah 7 concerning the removal of this nerve.) There are two giddim. The inner one next to the bone is forbidden according to Scriptural Law. The entire outer one is forbidden by Rabbinic decree.

Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: "Therefore, the children of Israel do not eat the displaced nerve."

Not to eat the sciatic nerve: [Parashat] Vayishlach has one negative commandment, and it is the prohibition of [eating] the sciatic nerve; as it is stated (Genesis 32:33), “Therefore the Children of Israel shall not eat the sciatic nerve.” And this [phrase] “they shall not eat” is not to be taken as part of the story, to mean that because this event occurred to [our] forefather, [we, his] descendants refrain from eating that nerve. Rather, it is a warning (prohibition) of God that they shall not eat it.

He prohibited [us] from eating the sciatic nerve. And that is His saying, "Therefore, the Children of Israel do not eat the sciatic nerve" (Genesis 32:33). And one who ate all of it - even if it was very small - or ate a kazayit of it is lashed. And the regulations of this commandment have already been explained in Chapter 7 of Chullin. (See Parashat Vayishlach; Mishneh Torah, Forbidden Foods 6.)

The reason why the sinew that shrank is prohibited is stated in the Law (Gen. 32:33).

After Abraham through his own understanding and in the uprightness of his heart abandoned the idols of his fathers and believed in one G-d, the L-rd chose him, revealed Himself to him, and blessed him. All this, "because he commands his children and his household after him to keep the way of the L-rd." That is, He did not choose him for himself alone, but to be the father of a holy people. And so that his seed not assimilate with the other peoples, who were idolators, He commanded him concerning circumcision, which, (at that time) was the only Divine precept in that religion. After some time, the children of Israel took upon themselves the stringency of not eating the thigh sinew in commemoration of the miracle performed for their father Jacob, at which time the honorific title of "Israel" was conferred upon him, (viz. Bereshith 32:29-33).

Moreover, our sages, of blessed memory, established these very two verses at the end of Pesukei d’Zimrah-Verses of Song [recited every day in the morning prayers]. (As mentioned at the beginning of Gate One, “They are called “songs-Zemirot-זמירות” [or Verses of Song-Pesukei d’Zimra-פסוקי דזמרה] from the term “machete-mazmer-מזמר,” as in the verse (Isaiah 18:5), “He will cut down the young branches with machetes-mazmerot-מזמרות.” About this scripture states (Psalms 119:54), “Your statutes were like machetes-zemirot-זמירות for me in the house of my fears-megurai-מגורי.” This is to say that in those places on the way that I was in fear and terror-magor-מגור, I scattered and cut through them with those machetes-zemirot-זמירות [the verses (Torah) and statutes (mitzvot)].”) That is, every morning we pray, “And saviors will ascend Mount Zion to judge the Mount of Esav, and the Kingdom will be HaShem’s-יהו״ה; And HaShem-יהו״ה will be King over all the earth. On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” It is at this point in our prayers that the sages joined these two prophecies, this one-Zu-זו with that one-Zu-זו. (That is, the One-Echad-אחד-13 Above with the one-Echad-אחד-13 below, thus affecting the unification of the Name HaShem-יהו״ה-26.) For, upon the joining of these two prophecies as one, the Name HaShem-יהו״ה, blessed is He, is unified. Whoever understands the depth of what the sages established here, will understand the secret of the verse, (Psalms 118:10) “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” (See Ginat Egoz of our master and teacher, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and on.) and the secret of the verse, “The first of the nations is Amalek,” and the secret of the Torah portion of Remember-Zachor-זכור (Parshat Zachor), and the secret of the Torah portion of the crossing of the Ford of Yabok-יבק. (Genesis 32:23-33 – See the previous note regarding this.) It therefore behooves you to contemplate the verse in Torah, (Exodus 17:16) “For a hand is [raised in oath] upon the throne of Ya”h-י״ה,” and realize that by means of this, (The name Ya”h-י״ה, referring to the upper three Sefirot.) salvations, redemptions and goodness will come to the Jewish people. For when the Jewish people are in exile, it is as though the travails have also come upon Avraham, Yitzchak, Yaakov, and David, all of whom are included in the letters Vav-Hey-ו״ה. (This is because Avraham, Yitzchak, Yaakov and David are the four legs of the Throne (Kis’eh-כסא) and Chariot (Merkavah) as explained before. That is, Avraham is Kindness-Chessed (and Victory-Netzach branches from kindness), Yitzchak is Might-Gevurah (and Majesty-Hod branches from might), Yaakov is Splendor-Tiferet (and Foundation-Yesod branches from Splendor-Tiferet) and David is Kingship-Malchut. They thus are all included in the letters Vav-Hey-ו״ה. Therefore, during a time of exile, it is as though they too are afflicted. Therefore, salvation and redemption must come from above them, that is, from the letters Yod-Hey-י״ה, which are the three upper Sefirot.) Thus, the name Ya”h-י״ה must bring salvation and redemption. The sign for this is the verse, (Exodus 15:2, recited in the Pesukei d’Zimra as part of the Song of the Sea.) “The might and vengeance (See Rashi to Exodus 15:2 about the word “Zimrat-זמרת” in this verse, which Onkelos translated as “Song of Ya”h-י״ה” or “The Praise of Ya”h-י״ה.” However, as explained in Gate One, it also means “to cut off,” as explained in Gate One.) of Ya”h-י״ה was salvation for me.” Similarly, another verse states, (Psalms 118:5-6) “From the straits I called Ya”h-י״ה.” That is, from the constraints (Meitzar-מיצר), which refer to the secret of the letters Vav-Hey-ו״ה, which has castigators and constraints (Meitzarim-מצרים), in that they are surrounded by the ministering angels of the seventy nations. This is as explained before (In the Eighth Gate.) on the verse, (Lamentations 1:3) “[Judah has gone into exile because of suffering and great servitude. She dwelled amongst the nations, but found no rest;] all her pursuers overtook her between the straits-Mitzarim-מצרים.” The verse therefore specifies, “From the straits I called Ya”h-י״ה,” being that Ya’h-י"ה has no constraints, limitations, or castigators, since it is the place of the Expansiveness of the River-Rechovot HaNahar-רחובות הנהר, (That is, the Sefirah of Understanding-Binah (and the other two upper Sefirot that are revealed through it), as explained in the preceding Gate Eight. It is for this reason that the verse concludes, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” as discussed there, and as will be mentioned shortly.) and the World of Mercy-Olam HaRachamim, where there is no room whatsoever for the ministering angels or their nations to have a hold. Rather, it solely is given to Yaakov, who is the middle line-Kav HaEmtza’ee-קו האמצעי that ascends higher than Avraham and Yitzchak. The verse therefore states, (Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid.) “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth-Bamatei Aretz-במתי ארץ; I will provide you the inheritance of your forefather Yaakov.” (See Gate Eight at length.) The verse therefore specifies, “From the straits (Meitzar-מיצר) I called Ya”h-י״ה.”

Whoever understands this, will understand the secret of the Torah portion of “Remember-Zachor-זכור,” (That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor-זכור what Amalek did to you,” in which the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek tries to cause blemish in order to separate the upper Sefirot from the Sefirah of Kingship-Malchut, that is, to separate the Name HaShem-יהו״ה from His title of Lordship-Adona”y-אדנ״י, as mentioned before. Thus, to repair this, the Torah portion of Zachor-זכור is recited daily. Also see Zohar II 66a.) as well as the Torah portion of the crossing of the Ford of Yabok-יבק, (Genesis 32:23-33, about the incident in which Yaakov was attacked by the angel of Esav and wrestled with him. See previous citations where this is explained further. Now, it should be pointed out that the name Yabok-יבק-112 has the same numerical value of the three names of the middle line (mentioned in the introduction and elsewhere). These names are Eheye”h-אהי״ה-21 HaShem-יהו״ה-26 and Adona”y-אדנ״י-65, equaling Yabok-יבק-112. That is, Amalek wanted to cause a separation of the union of the Crown-Keter, Splendor-Tiferet and Kingship-Malchut, of the middle line. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah).) for both these Torah portions include this matter.

And the Shekhinah has departed from it, and She is in exile, and there cleaves, in Her stead, the [another] husk of the foreskin, which separates between the Righteous-One and the Shekhinah, (Gen. 32:33) Therefore, they shall not

“Therefore, the children of Israel shall not eat the sciatic nerve, which is upon the hip socket, to this day, because he touched Jacob’s hip socket, at the sciatic nerve” (Genesis 32:33). “Therefore, the children of Israel shall not eat the sciatic nerve [gid hanashe]” – why is it called gid hanashe? It is because it was dislocated [nasha] from its place. Rav Huna said: These extensions of the sciatic nerve are permitted, but Israel is holy and they prohibited it upon themselves. Rabbi Yehuda and Rabbi Yosei: Rabbi Yehuda said: He touched one of them, and one of them was prohibited. Rabbi Yosei said: He touched one of them, (But the Torah did not specify which leg, implying that it is prohibited to eat the sciatic nerve from either leg.) and both of them were prohibited. There is a tanna who teaches that logic dictates that it is the right one, in accordance with the opinion of Rabbi Yehuda. There is a tanna who teaches that logic dictates that it is the left one, (It might have been the left one.) in accordance with Rabbi Yosei. The one who says that logic dictates that it is the right one – “he touched his hip [yerekho] socket.” (“His” indicates that it is the nerve in his stronger leg.) The one who says that logic dictates that it is the left one, it is as it is stated: “Because he touched Jacob’s hip [yerekh] socket.”

And he did not even suffer me to kiss my daughters and their children, but he carried away my ‎daughters like captives taken by the sword, and he stole also my gods and ran away. And now I ‎have left him in the mountains near the river Jabbok with all that is his; he lacketh nothing. And ‎now if it be thy desire to go unto him thou canst find him there, and thou canst do unto him ‎whatsoever pleaseth thee best. And Laban's messengers went and told unto Esau all these ‎words. And when Esau heard the words of Laban's messengers, his anger was kindled against ‎his brother, and he remembered his hatred and his wrath burned within him. And Esau ‎hastened and gathered together his sons and his servants and the people of his household, ‎sixty men, and he assembled likewise all the sons of Seir the Horite, and their people, three ‎hundred and forty men, and he went with this number of four hundred men, to smite his ‎brother Jacob. And Esau divided this number into several bands. And he took the sixty men of ‎his sons and servants and the people of his household in one band, and intrusted them to ‎Eliphaz his oldest son. And the remaining bands he intrusted to the care of the six sons of Seir ‎the Horite, placing every man over his family and their children. And the entire camp moved ‎ahead with Esau among them, who urged them on to great speed. And Laban's messengers, ‎after having left Esau, went into the land of Canaan to the house of Rebekah, the mother of ‎Jacob and Esau and they said unto her: Be hold Esau thy son went with four hundred men ‎against his brother Jacob; for he hath heard of his coming, and therefore he went to wage war ‎with him and to kill him and to take away all that he hath. And Rebekah sent hastily seventy-‎two men of Isaac's servants to go and meet Jacob, for she said Esau might perhaps surprise ‎him on the road when meeting him. And those messengers went and they met Jacob on the ‎road on the opposite side of the brook Jabbok, and Jacob saw them and he exclaimed: This ‎camp is sent to me from God, and he called the name of that place Mahanaim. And Jacob ‎recognized all his father's men, and he kissed and embraced them and came together with all ‎of them, and inquired concerning his father and mother, and they said: All is peace with them. ‎And the messengers said unto Jacob: Thy mother Rebekah sent us to thee, saying: I have ‎heard that thy brother Esau hath gone to meet thee on the road with men from the midst of ‎the sons of Seir the Horite. Now therefore my son, listen unto my voice and reflect what thou ‎art to do. And when he meeteth thee entreat him, and do not speak unto him harshly, and ‎give him gifts from whatsoever thou findest in thy hands, wherewith the Lord hath favored ‎thee graciously. And when he inquires of thee concerning thy matters and affairs do not ‎withhold it from him, maybe he will thus be turned from his anger and thou wilt save thyself ‎and all those that are with thee, for it is in thy place to give him respectful answers as he is the ‎oldest brother.‎‏ ‏And when Jacob heard the words of his mother as told unto him by the ‎messengers, Jacob lifted up his voice and he wept a great weeping and he did at once ‎according to the command of his mother.‎

And Jacob sent messengers at the same time to Esau his brother in the land of Seir, and he ‎spoke unto him words of prayer and supplication.‎‏ ‏And he commanded them saying: Thus shall ‎ye speak unto my lord, unto Esau: Thy servant Jacob saith thus: Let not my lord think that the ‎blessings wherewith my father hath blessed me was of any benefit to me. For I have ‎sojourned with Laban these twenty years and he hath deceived me, changing my wages ten ‎times as it hath already been stated unto my lord. And I have served him in his house a very ‎hard servitude until God saw my trouble, my servitude and the work of my hands, and he ‎granted me to find grace and mercy in his eyes, and afterwards I became possessed through ‎God’s kindness and his great mercy, of oxen and of asses, and of men servants and of maid ‎servants. And I am returning now to my land and my native place, to my father and mother ‎who are in the land of Canaan, and I am desirous to impart all these things to my lord in order ‎to find favor in the eyes of my lord, so that he may not think that I have acquired wealth by ‎reason of the blessings by which my father hath blessed me. And the messengers went unto ‎Esau and they met him on the boundary of the land of Edom, marching against Jacob with four ‎hundred men of the sons of Seir the Horite with their drawn swords. And Jacob's messengers ‎spoke unto Esau all that Jacob had told them concerning Esau. And Esau answered them in ‎pride and contempt, saying unto them: Verily I have heard of it and I have been correctly ‎informed of what Jacob hath done unto Laban. For Laban made him great and gave him his ‎daughters to wives; and he begat sons and daughters, and he increased greatly in possession ‎and wealth in Laban’s house. But as soon as he saw the abundance of his possessions and ‎wealth he fled from Laban's house with all that belonged unto him, carrying away Laban's ‎daughters from the presence of their father like captives taken by the sword, without telling ‎Laban a word about it. But Laban is not the only one whom Jacob hath treated in such a way, ‎for he hath done unto me after the same manner, and he hath supplanted me twice. And shall ‎I now be silent? And now behold I have come with my camp to meet him, and I will deal with ‎him according to the best of my mind. And the messengers returned unto Jacob saying: We ‎came to thy brother Esau and we spoke unto him according to all thou hast said, and such was ‎his answer unto us, and also he cometh to meet thee and four hundred men with him. And ‎when he heard the words which Esau had spoken to his messengers, Jacob was greatly afraid ‎and distressed. And Jacob prayed unto the Lord his God saying: Oh Lord, God of my fathers ‎Abraham and Isaac, thou hast said unto me at my departure from my father's house, saying: I ‎am the Lord, the God of Abraham thy father, and the God of Isaac, the land whereon thou ‎liest, to thee will I give it, and to thy seed. And behold I am with thee and will keep thee in all ‎places whither thou goest, and I will multiply thy seed as the stars of heaven, and I will cause ‎thy enemies to fall down before thee, and when they shall wage war against thee they shall ‎never prevail over thee. And I will bring thee back into this land in joy and gladness, with ‎children and with great wealth. And thou hast fulfilled thy words and thou hast given unto me ‎wealth and children and cattle, whatsoever the heart of thy servant wished for thou hast given ‎unto me, and whatsoever I asked for thou hast granted unto me, so that I was not wanting in ‎the least. And thou hast finally said unto me: Return unto thy country and thy kindred and I will ‎deal well with thee. And now behold I have fol lowed thy words and thou hast delivered me ‎from the hands of Laban, and shall I fall now into the hands of Esau who will smite me and the ‎mothers with the children? Oh deliver me, I pray thee, from the hand of my brother, from the ‎hand of Esau, and if there be no merit in me do it for the sake of Abraham and Isaac my father, ‎for I know that simply through grace and mercy have I obtained all this wealth. And behold, I ‎beseech thee now for the same reason to deliver me to day in thy kindness, and to answer ‎unto me.‎

4) I might think that the entire beast is permitted; it is, therefore, written (Bereshith 9:4): "Only the flesh with its life, its blood, you shall not eat" — ever min hechai (a limb torn from a living animal) is forbidden. (Bereshith 32:33): "Therefore, the children of Israel may not eat the thigh sinew (gid hanasheh)" — the gid hanasheh is forbidden. (Vayikra 7:3): "All fats (cheilev) of ox or sheep or goat you shall not eat" — cheilev is forbidden. (Vayikra 7:26): "And all blood you shall not eat" — blood is forbidden. I might think that they are permitted whether slaughtered (by shechitah) or not slaughtered, (but killed in some other way); it is, therefore, written (Devarim 27:7): "And you shall slaughter (by shechitah) … and you shall eat."

The prohibition of eating the sciatic nerve applies both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., the time of, the Temple and not in the presence of the Temple, and with regard to non-sacred animals and with regard to sacrificial animals. And it applies to domesticated animals and to undomesticated animals, to the thigh of the right leg and to the thigh of the left leg. But it does not apply to a bird, due to the fact that the verse makes reference to the sciatic nerve as being “upon the spoon of the thigh” (Genesis 32:33), and a bird has no spoon of the thigh. And the prohibition applies to a late-term animal fetus [shalil] in the womb. Rabbi Yehuda says: It does not apply to a fetus; and similarly, its fat is permitted. And butchers are not deemed credible to say that the sciatic nerve was removed; this is the statement of Rabbi Meir. And the Rabbis say: They are deemed credible about the sciatic nerve and about the forbidden fat.

The prohibition of eating the sciatic nerve applies to a kosher animal and does not apply to a non-kosher animal. Rabbi Yehuda says: It applies even to a non-kosher animal. Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now. The Rabbis said to Rabbi Yehuda: The prohibition was stated in Sinai, but it was written in its place, in the battle of Jacob and the angel despite the fact that the prohibition did not take effect then.

“Therefore the Children of Israel do not eat the sciatic tendon” (Genesis 32:33). The sciatic tendon is forbidden in benefit, so it is forbidden to give it to one’s Canaanite slave or maidservant. And it is forbidden to send a thigh (as a gift) to a Canaanite with the sciatic tendon inside it. (And likewise does Rosh bring in the name of [Rabbeinu Yonah] at the beginning of the chapter [entitled] Gid HaNashei in the discussion of a man sending a thigh to a Canaanite. But we do not establish [the law to be] like him in this, but rather like the opinion of Rambam - that the sciatic tendon is permissible in benefit, so one may send a thigh to a Canaanite with the sciatic tendon inside it. And it is explained in Tur and Shulchan Arukh, Yoreh Deah 65.)

The following is the way the Zohar and other Kabbalistic books explain the mystical dimension of the prohibition of this commandment. Man's various limbs are perceived as branches of the מרכבה in the higher regions The Torah has given us 248 positive commandments which correspond to each one of the 248 limbs of אדם העליון man's counterpart in the spiritual regions. Kabbalists speak of 248 angels bearing the name of their Master. These angels are perceived as the clothing of the שכינה. There are also 365 branches of דין, Justice, on the "tree" in the "upper regions," corresponding to the 365 days of the year and the 365 sinews of man. There is both a sinew and a negative commandment for every day of the year, and the ninth of Av is the day which corresponds to the prohibition of the גיד הנשה. Our sages saw an allusion in the extra word את in על כן לא יאכלו בני ישראל את גיד הנשה (Genesis 32, 33), to include תשעה באב [a day when any food intake is prohibited anyways]. They also included סמאל ויצה"ר Satan and the evil urge. Both the eating of that sinew and profiting from it in some other manner is prohibited. Neither Israel, nor any of its limbs could be defeated on any other calendar date, nor could any other sinew have succumbed to its adversary except the גיד הנשה. Only on that date was the power of דין strong enough to undermine the strength of Israel. On that date G–d abandoned us in exile, until a wind (spirit) will blow from the Heavens. Anyone who eats on the Ninth of Av, is considered as if he had eaten the גיד הנשה.

אינו סופג אלא ארבעים – for Rabbi Yehuda holds that this is not practiced other than with the right [thigh] for he expounds (Genesis 32:33): “[the socket] of the hip,” that means the strongest of the hips (i.e., the right” (see Talmud Hullin 91a). But the Halakha is not according to Rabbi Yehuda.

Introduction At the conclusion of the story of Jacob wrestling with the angel, Genesis 32:33 states, “That is why the children of Israel to this day do not eat the thigh muscle that is on the socket of the hip, since Jacob’s hip was wrenched at the thigh muscle.” The “thigh muscle” is identified by the rabbis as the sciatic nerve. Our chapter is about this prohibition.

Am Sinai erst ist es geboten worden und nur in der Schrift an der passenden Stelle eingefügt worden. Nach Maimon, ist dies so zu erklären: allerdings ist es bereits den Söhnen Jakobs verboten gewesen, die Spannader zu geniessen, als Toravorschrift ist dieses Verbot aber doch erst am Sinai verkündet worden; wenn es deshalb in der Tora auch in die Lebensgeschichte Jakobs eingefügt worden ist, darf es als Toravorschrift doch nur als auf die Zeit nach der Gesetzgebung sich beziehend ausgelegt werden, danach kann es sich aber nur auf die Spannader reiner Tiere beziehen, da unreine Tiere überhaupt zum Genusse verboten sind. Eine andere Auslegung im Talmud gibt als Grund für die Ansicht der Weisen, dass sich das Verbot der Spannader auf unreine Tiere nicht bezieht, den Grundsatz an, dass im Allgemeinen eine bereits verbotene Sache nicht aus einem anderen Grunde nochmals verboten werden kann (אין איסיר חל על איסור); die Spannader eines unreinen Tieres ist bereits, weil sie von einem unreinen Tiere kommt, verboten, das besondere Verbot, die Spannader nicht zu essen, kann sich deshalb auf sie nicht erstrecken. R. Jehuda wendet dagegen ein, das dieser Grundsatz doch nur da Geltung habe, wo das zweite Verbot nicht ein weitergehendes als das erste ist; das Verbot der Spannader sei aber ein strengeres Verbot (איסור חמור) im Vergleich zu dem, das den Genuss der unreinen Tiere verbietet, da es bereits für die Söhne Jakobs gegolten hat, denen unreine Tiere noch nicht verboten waren. Die Weisen widerlegen dann diesen Einwand, indem sie meinen, das tatsächlich der Genuss den Söhnen Jakobs noch gar nicht verboten gewesen ist, das לא יאכלו בני ישראל את גיד הגשה (Gen. 32, 33), beziehe sich erst auf die Zeit nach der Gesetzgebung.

Perhaps the reason G'd did not mention all this to Abraham at the time was so that people should not think that only the patriarchs were allowed to violate the Sabbath in order to circumcise the baby on the eighth day, seeing they had not yet been commanded to observe the Sabbath as a day of rest and that therefore the observance of the Sabbath was not so important. However, the Israelites, who were warned in Exodus 31,14 not to violate the Sabbath on pain of execution, were not expected to circumcise their babies on the Sabbath. The Torah repeated the legislation here in order to include the detail that the Sabbath was not to take precedence over circumcision on the eighth day. While it is true that the Talmud in Chulin 101 states that the legislation about גיד הנשה was legislated at Mount Sinai, the Torah decided to record it in Genesis 32,33 to inform us of the reason for this legislation. Similar considerations may have motivated the Torah in recording the legislation about circumcision already in Genesis 17,12 though it was commanded to the Jewish people collectively at Mount Sinai. All of this still enables those who want to, to argue that there is reason to be more lenient about the date of the circumcision prior to the revelation at Mount Sinai than afterwards.

To the Yevusi. The fortress of Tzion was called Yevus. [Its inhabitants] were from the descendants of Avimelech. They had two idols, one [depicting] a blind person and one [depicting] a lame person. They were made to represent Yitzhok and Yakov. (Yitzchak was blind at the end of his life (Bereshis, 27,1). Yakov was lamed during the course of his struggle with the angel (Bereishis 32,33).) [Placed] in their mouths was the oath Avrohom swore to Avimelech, (Bereishis 21,23–24.) This is why they were not displaced [from Tzion]. When Yerushalayim was conquored The tribe of Yehuda did not conquor the fortress [of Tzion], as the verse states, (Yehoshua, 15, 63). "However the Yevusim who lived in Yerushalyim, the descendants of Yehudah were unable to expel them. [About this verse] it is learned: Rebbe Yohoshua, the son of Levi said, They had the ability to [expel the Yevusim] but they were not permitted to. (Because of Avrohom’s oath to Avimelech. This point is made in the Sifri, Re’ey, Piska 72. However, there it’s brought in the name of Rebbe Yehoshua, the son of Korcho.)

and I will exile an expression of “the sinew that was dislocated (גִיד הַנָֹּשֶה)” (Gen. 32:33), and an expression of “their might has failed (נָֹשְתָה),” it jumps and moves from place to place.

It teaches that He established a condition, etc.: The sixth implies the sixth specified in another place. It is like we say in general, "the thigh" (Genesis 32:33) is [referring to] the most important thigh. Here too, "And there was evening and there was morning" (Genesis 1:31) of the end of creation, was dependent on the sixth day; and that is the sixth of Sivan upon which the Torah was given. This is also expounded from the inclusion of the [letter,] hey (the definite article, the).

Genesis 32:25-33

Unexpectedly there is a break in the narrative. The stage has been set for something mysterious to happen with a nighttime backdrop and accented references to “crossing” (vv.23–24), which clearly refers to more than just the river. The great wrestling scene at the Yabbok both symbolizes and resolves beforehand Yaakov’s meeting with Esav, much as Shakespeare’s prebattle dream scenes (e.g., Julius Caesar, Richard III, Macbeth) will do with his characters. Struggle, the motif already introduced in the mother’s womb (Chap. 25), returns here, but that is not the only consideration. At issue is Yaakov’s whole life and personality, which despite his recent material successes are still under the pall of Esav’s curse (27:36). Central, then, is the change of name in v.29, which suggests both a victorious struggle and the emergence of a new power. This is further supported by the Hebrew plays on sound: Y’KB (Yaakov), YBK (Yabbok), and Y’BK (wrestling). The story may have originated as the well-known tale of a hero fighting a river divinity, but it clearly has been transformed into something much broader by its position and vocabulary. On the mysterious aspects of both the story and the name Israel, see Geller.

The Gemara comments: And Rabbi Yoḥanan also holds that Beit Shammai and Beit Hillel disagree with regard to the principle: Since carrying out is permitted on a Festival for the purpose of food preparation, it was also permitted not for this purpose, as the tanna teaches a baraita before Rabbi Yoḥanan: One who cooks the sciatic nerve in milk on a Festival and eats it is flogged for violating five distinct prohibitions.

According to this answer, the language of the mishna is also precise, as it teaches: Rabbi Yehuda said: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? This indicates that the basis of Rabbi Yehuda’s opinion is the fact that the sciatic nerve was forbidden to the children of Jacob, who had the status of descendants of Noah.

MISHNA: The prohibition of eating the sciatic nerve applies to a kosher animal and does not apply to a non-kosher animal. Rabbi Yehuda says: It applies even to a non-kosher animal. Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now. The Rabbis said to Rabbi Yehuda: The prohibition was stated in Sinai, but it was written in its place, in the battle of Jacob and the angel despite the fact that the prohibition did not take effect then.

Rava said in response: Actually Rabbi Shimon holds that sciatic nerves do not impart flavor, and therefore they are not subject to the prohibition of eating non-kosher meat. And the reason the prohibition of eating the sciatic nerves does not apply to non-kosher animals is that it is different there, because the verse states: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33). This teaches that the prohibition applies only to a species whose sciatic nerve is forbidden but whose meat is permitted, and excludes this case of a non-kosher animal, whose sciatic nerve would be forbidden and whose meat would also be forbidden.

§ The mishna teaches: Rabbi Yehuda said in explanation: Wasn’t the sciatic nerve forbidden for the children of Jacob, as it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33), yet the meat of a non-kosher animal was still permitted to them? Since the sciatic nerve of non-kosher animals became forbidden at that time, it remains forbidden now.

It is taught in a baraita that the Rabbis said to Rabbi Yehuda: But is it stated in the verse: Therefore the children of Jacob do not eat the sciatic nerve? Isn’t it true that it is stated only that: “Therefore the children of Israel do not eat the sciatic nerve?” And the Jewish people were not called “the children of Israel” until they received the Torah at Mount Sinai. Rather, this terminology indicates that the prohibition of eating the sciatic nerve was stated to the Jewish people at Sinai, but was written in its place, after the incident of Jacob wrestling with the angel, to allow the Jewish people to know the reason the sciatic nerve was forbidden to them. Since the prohibition came into effect only at Sinai, there is no proof that it ever applied with regard to non-kosher animals.

The Gemara asks: What is the biblical derivation for this, i.e., how is it understood from the definite article that the verse is referring to the right foreleg? The Gemara responds: It is derived like that which Rava said with regard to the verse: “Therefore the children of Israel do not eat the sciatic nerve which is upon the hollow of the thigh” (Genesis 32:33). The definite article indicates that this is referring to the most important thigh. Here too, the definite article in the term “the foreleg” indicates that the verse is referring to the most important foreleg, i.e., the right foreleg.

The Gemara cites the source of the opinions of Rabbi Meir and Rabbi Yehuda: As we learned in a baraita: The prohibition of the sciatic nerve applies to the fetus that had already completed its gestational term when its mother was slaughtered, and likewise its fat is forbidden; this is the statement of Rabbi Meir. Rabbi Yehuda says that the prohibition of the sciatic nerve does not apply to the fetus, and its fat is permitted. Evidently, according to all opinions, both the prohibitions of forbidden fat and blood and the prohibition of a limb that leaves its boundary cannot apply to the same animal.

The Gemara suggests: Come and hear a resolution from a mishna with regard to the prohibition against eating from the sciatic nerve (96a): If one ate an olive-bulk from this sciatic nerve in the right leg of an animal, and an olive-bulk from that sciatic nerve in the left leg of the same animal, he incurs eighty lashes. Rabbi Yehuda says: He incurs only forty lashes. The Gemara analyzes the mishna: What are the circumstances? If we say that he ate them one after the other and with two separate forewarnings, what is the reason for the opinion of Rabbi Yehuda? According to Rabbi Yehuda, it is an uncertain forewarning, as Rabbi Yehuda is uncertain whether the prohibition against eating from the sciatic nerve applies to the sciatic nerve of the right thigh or that of the left thigh (see 90b). And we have heard that Rabbi Yehuda says: An uncertain forewarning is not considered a forewarning.

MISHNA: The prohibition of eating the sciatic nerve applies both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., the time of, the Temple and not in the presence of the Temple, and with regard to non-sacred animals and with regard to sacrificial animals. And it applies to domesticated animals and to undomesticated animals, to the thigh of the right leg and to the thigh of the left leg. But it does not apply to a bird, due to the fact that the verse makes reference to the sciatic nerve as being “upon the spoon of the thigh” (Genesis 32:33), and a bird has no spoon of the thigh.

The Gemara answers: Even though the prohibition of eating sacrificial animals precedes the prohibition of eating the sciatic nerve, the prohibition of eating the sciatic nerve comes and takes effect upon the offspring of consecrated animals, because the prohibition of eating the sciatic nerve adds an extra stringency in that it applies also to descendants of Noah. The prohibition of eating the sciatic nerve was in effect from the time Jacob wrestled with the angel (see Genesis 32:25–33), before the Torah was given. At that time, Jacob and his sons had the status of descendants of Noah, i.e., gentiles. Therefore, the prohibition of eating the sciatic nerve is broader than the prohibition of eating meat of sacrificial animals, which took effect only when the Torah was given.

§ The Gemara cites another discussion with regard to the sciatic nerve of a burnt offering. Rav Huna says: The sciatic nerve of a burnt offering is not placed upon the altar with the rest of the animal. Rather, one removes it and places it on the circular mound of ashes in the center of the altar. Rav Ḥisda said: Master of this [mari dikhi] ruling! Is it written in the Torah: Therefore the altar does not consume the sciatic nerve? This would indicate that it is prohibited to sacrifice the sciatic nerve on the altar. Rather, it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33).

The Gemara asks: And what is the reason that Rabbi Yehuda holds that only the sciatic nerve of the right thigh is forbidden by Torah law? Rava said that it is because the verse states: “Therefore the children of Israel eat not the sciatic nerve that is upon the spoon of the thigh” (Genesis 32:33). The definite article indicates that this is referring to the most important thigh.

§ The mishna teaches (89b) that the prohibition of eating the sciatic nerve does not apply to a bird due to the fact that the verse is referring to the sciatic nerve as being “upon the spoon of the thigh” (Genesis 32:33), and a bird has no spoon of the thigh. The Gemara challenges: But we see that it does have a protrusion of flesh on its thigh. The Gemara answers: It has a protrusion, but that protrusion is not rounded.

§ The mishna teaches: One who eats an olive-bulk of the sciatic nerve incurs forty lashes. Shmuel says: The Torah prohibits only the part of the sciatic nerve that is on the rounded protrusion of flesh shaped like a spoon that is near the end of the femur. This is as it is stated in the verse: “Therefore the children of Israel eat not the sciatic nerve that is upon the spoon of the thigh” (Genesis 32:33).

The Gemara asks: From where is this inferred? The Gemara answers: It is as Rava said with regard to the term “the thigh” in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to the stronger of the thighs. Here too, where the verse states: “The anointed,” the reference is to the most distinguished of those anointed, i.e., the High Priest.

But is it not written (Lev. 7:23. This paragraph discusses verses which present difficulties for R. Eleazar.) : Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written (Lev. 7:23. In the opinion of the Babli 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra Ṣaw (Parasha 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food nor subject to the impurity of food. In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 49), he needs the verse to permit use of fat for work on Temple property.) : But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written (Deut. 12:16.) : Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water (The Babli 22b deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah. (Preparation for impurity is explained in Demay 2:3, Notes 136–141.)) . Since water is permitted for use, so blood shall be permitted for use. But is it not written (Gen. 32:33.) : Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass (The argument is more explicit in the Babli 22a. R. Abbahu holds that when carcass and tom meat was permitted for the sojourner (Note 53) and the pagan, the entire animal was permitted, including the fat. Then the last paragraph of Note 24 establishes that the schiatic sinew cannot be forbidden for usufruct.) . But is it not written (Lev. 23:14.) : Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written (Lev. 11:42.) : Do not eat them for they are abominations? Rebbi [Mana] (Added from Orlah, missing here.) said, that excludes their prohibition of usufruct (Latin splenium, Greek σπληνίον, τό, “pad, wound dressing.”) .

The Gemara asks: From where do we derive that the sciatic nerve of a koy is prohibited? The Gemara answers that the Merciful One rendered the prohibition of the sciatic nerve dependent on the presence of the spoon of the thigh, as it is stated: “Therefore the children of Israel shall not eat the sciatic nerve which is upon the spoon of the thigh” (Genesis 32:33), and this koy has a spoon [kaf ] of the thigh, i.e., a round protrusion of flesh in its thigh that is shaped like a spoon.

The Master said above: “The awl,” this serves to include the large awl for piercing. The Gemara asks: From where may it be inferred that this expression is referring to a large awl? The Gemara answers that this is as Rava said with regard to the verse: “The sinew of the thigh vein which is upon the hollow of the thigh” (Genesis 32:33), that this is referring to the most important [meyummenet] part of the thigh. The definite article indicates something clear and obvious. Here too, the term “the awl” is referring to a special awl.

Abaye raised an objection to the opinion of Rava: And is there no division of labors on a Festival? But didn’t we learn in a baraita: One who cooks a sciatic nerve in milk on a Festival and eats it is flogged with five sets of lashes. How so? He is flogged for violating the prohibition of eating a sciatic nerve (see Genesis 32:33); and he is flogged for violating the prohibition of cooking on a Festival not for the purpose of the Festival, as he is prohibited from eating it; and he is flogged for violating the prohibition of cooking a sciatic nerve, which is meat, in milk; and he is flogged for violating the prohibition of eating meat cooked in milk; and he is flogged

Rabbi Yitzḥak Nappaḥa raised an objection: And yet there is still the prohibition of the sciatic nerve, as the Merciful One says: “Therefore the children of Israel may not eat the sciatic nerve” (Genesis 32:33), and we learned in a mishna: A person may send the thigh of an animal to a gentile as a gift with the sciatic nerve inside it, he is not required to remove it. This is due to the fact that its place is clear, and it is obvious that this nerve has not been removed. Therefore, there is no concern that another Jew will assume that the first Jew removed this portion of the animal, which might cause him to accidentally eat the sciatic nerve. Apparently, one may benefit from this prohibited portion of the animal even though the verse says that one may not eat it.

Granted, if you say they are meat, due to that they require burning; but if you say they are not meat, why do they require burning? One should simply discard them like other waste. Rav Ḥisda said: The mishna’s mention of sinews is necessary only for the sciatic nerve, in accordance with the opinion of Rabbi Yehuda.

BARAITHA. A man should not send to his fellow a cask of water (Instead of water it would be better to read ‘wine’ as in Ḥul. 94a (Sonc. ed., p. 528). There the story is related of a tragedy which followed as the consequence of such an act of deception.) as oil. GEMARA. What is the reason? It is forbidden to do anything which may give him offence; as it is written, Nor put a stumbling-block before the blind. (Lev. 19, 14.) The question was asked: May one send to a Gentile a thigh which has been cooked with the sinew? (Contrary to the Law of Gen. 32, 33.) It is obvious that [one may not send to a Gentile] a limb cut from a living animal, for the master said: (Sanh. 56a (Sonc. ed., pp. 381f.). This is one of the seven Noachian laws.) The sons of Noah (i.e. non-Jews.) were forbidden to eat a limb cut from a living animal; therefore [one who sent a Gentile meat with the sinew of the thigh would commit an offence] because of Nor put a stumbling-block before the blind. But here [with the sinew of the thigh] they were not [forbidden and a violation of the law would not arise]; or perhaps there is a difference between the two cases! Come and hear: ((54a) Ḥul. 93b (Sonc. ed., p. 525).) A man may send to a Gentile a thigh wherein is the sinew.

Therefore, the children of Israel must not eat the displaced tendon [nerve] which is on the [girth of the] hip joint to this very day; because he struck [the girth of] Yaakov’s hip joint on the displaced tendon.

Therefore the sons of Israel eat not the sinew which shrank, which is in the hollow of the thigh of cattle and of wild animals, until this day; because the Angel touched and laid hold of the hollow of the right thigh of Jakob, in the place of the sinew which shrank.

The [prohibition against eating] the sciatic nerve applies to mixed-breeds, [and] applies to two thighs -- the left thigh and the right thigh. Rabbi Yehuda says, it only applies to one, and logic dictates that it is the right [thigh]. This is the general rule: Whatever has a "spoon of the thigh" (Gen. 32:33), [the prohibition against eating] the sciatic nerve apply to it. Whatever does not have a "spoon of the thigh," [the prohibition against eating] the sciatic nerve does not apply to it. It applies to a fetus, and its fats are forbidden, the words of Rabbi Meir. Rabbi Yehuda says, it does not apply to a fetus. And its fats are permitted, the words of Rabbi Eliezer. And the Sages say, they are trusted with respect to it * (i.e., butchers are trusted to have removed the sciatic nerve (see Hul. 7:1)) and with respect to [having removed the forbidden] fats. One who sends a cut-up thigh to his friend is required to remove the sciatic nerve [before sending it]. [One who sends a] whole [thigh] does not need to remove the sciatic nerve from it. One who buys a cut-up thigh from the butcher does not need to remove the sciatic nerve from it [since the butcher is trusted to have already removed it], but [one who buys] a whole [thigh] needs to remove the sciatic nerve from it. One who sells a cut-up thigh to an idolater does not need to remove the sciatic nerve from it, as long he does not sell it in front of another Jew, because he (i.e., the other Jew) may come back and buy it from him (i.e., from the idolater, in the belief that the sciatic nerve had been removed). And on account of two things, they said, "We do not sell carrion or tereifah meat to an idolater": (1) because he may return and feed it to a Jew; [and] (2) another thing, is that we are not permitted to cause someone to be mistaken about what he is eating (i.e., the idolater would assume that Jews do not sell carrion or tereifahs and would come to be deceived, cf. Hul. 94a:5). And on account of two things, they said, "A Jew may not say to an idolater, 'Buy meat for me'": On account of [the idolater potentially being sold] carrion-flesh or tereifah. And one other thing: On account of force* (i.e., the idolater taking the meat by force rather than paying for it (see Hul. 94a:20-94b:1)) .

[The laws of the sciatic nerve] apply to [ritually] pure [animals] but do not apply to [ritually] impure [animals]. Rabbi Yehuda says, even to impure [animals], because [the sciatic nerve] was forbidden even before the giving of the Torah [and thus predated the laws of purity and impurity]. They said to Rabbi Yehuda, it does not say, "Therefore the Children of Jacob -- Reuven and Simon [etc.] -- do not eat the sciatic nerve," but rather, "the Children of Israel [do not eat the sciatic nerve]" (Gen. 32:33). Those are the ones who stood before Mount Sinai. Rather, why is it written there (i.e., in Genesis, before the Torah was given)? To make it known why it is forbidden. [The laws forbidding eating the] limb of a live animal apply to impure animals as well as pure animals because it was forbidden to both the Sons of Noah (i.e., Gentiles, who are not liable in laws of purity and impurity) as well as to [the Children of] Israel. And [one who eats the sciatic nerve] may be held liable both on account of it being a limb from a live animal and on account of it being from an impure animal [in the event that it was indeed taken from a live and/or impure animal], the words of Rabbi Yehuda. And Rabbi Eliezer and the Sages say, one cannot be held liable except on account of it being a limb from a live animal, as it is said (Deut. 12:23), "You shall not eat the life with the flesh," and thus it is forbidden [to eat the sciatic nerve of a live animal]. On account of "You shall not eat the life with the flesh" they render him liable. This comes to exclude an impure animal, as to which all of it [and not just the sciatic nerve] is prohibited. One who eats the limb of a live animal transgresses a negative commandment. [Relatedly, with respect to one who eats] the fats (as opposed to the flesh) of a live animal, he is liable for transgressing two negative commandments, (1) on account of its [forbidden] fats and (2) on account of it [being from a] live animal. [With respect to] the blood of a live animal, he is liable for transgressing two negative commandments, (1) on account of [the prohibition against eating] blood (Deut. 12:23), and (2) on account of it [being from a] live animal. [The prohibition against eating a] "limb of a live animal" may render one liable on account of [the animal being] carrion. [One who eats the] blood of consecrated animals is liable on account of two negative commandments, (1) on account of [the prohibition against eating] blood, and (2) on account of [the prohibition against a non-priest eating] consecrated animals, the words of Rabbi Yehuda. And the Sages say, he is only liable for transgressing one negative commandment. [One who eats] the fat-tail of consecrated animals (see Lev. 9:18-20) is liable on account of two negative commandments, (1) on account of [eating the] fat-tail, and (2) on account of [eating from] consecrated animals. Rabbi Yehuda renders him liable for transgressing three [negative commandments]: (1) on account of [eating forbidden] fats, (2) on account of consecrated animals, and (3) on account of the fats of consecrated animals.

וישא יעקב...ויחץ, he divided them between their respective mothers. Each mother would naturally have stronger concern for her own children and if it came to interceding for her own children would do so with more heart-rending pleas than she would for the children of someone else.

Er sah Esau nicht durch die Geschenke entwaffnet, er hatte seine Kriegsleute nicht entlassen, da teilte er usw. Wie die Weisen diese ganze Geschichte als Programm für unser Verhalten Esau und den anderen Mächten gegenüber betrachten, so lernen wir auch hier, wenn uns auch die Zuversicht zu Gott und seinen Verheißungen erfüllt, doch immer das Unsrige zu tun, אין סומכין על הנס.

ועמו ארבע מרות איש. To tell us that he had not been appeased even by the substantial gift Yaakov had sent him.

Jacob had fought with a mysterious man until dawn. After sunrise, when people began to move about the camp, Jacob lifted his eyes and saw, and behold, Esau came, and with him four hundred men. Opposed to Jacob’s relatively small family camp, which included slaves, maidservants, and possessions, he saw a large military procession. He divided the children among Leah, Rachel, and the two maidservants. Jacob arranged his camp so that each mother could watch over her own children.

The seventh precept is to perform circumcision on the eighth day of life and remove the defilement of the foreskin. Because that living creature is the eighth grade, compared to the other grades. And that soul that flies away and emerges from it must appear before it on the eighth day, as it in itself is the eighth grade.

“Jacob lifted his eyes and saw, and behold, Esau came, and with him four hundred men. He divided the children among Leah, and Rachel, and the two maidservants” (Genesis 33:1). “Jacob lifted his eyes and saw…” Rabbi Levi said: A lion was angry at the animals and beasts. They said: Who will go and placate it? This fox said to them: ‘Come here, as I know three hundred parables, and I will placate him.’ They said to it: ‘Let us go.’ It walked a bit and stopped. They said: ‘What is this?’ It said to them: ‘I forgot one hundred.’ They said to it: ‘We will suffice even with two hundred.’ It walked a bit and stopped. They said: ‘What is this?’ It said to them: ‘I forgot one hundred more.’ They said to it: ‘We will suffice even with one hundred.’ When they reached there, it said: ‘I forgot them all. Instead, let each and every one placate for itself.’ So, Jacob our patriarch; Rabbi Yehuda bar Simon said: [Initially Jacob said] I have the ability to pray. Rabbi Levi said: [Initially Jacob said] I have the ability to organize a war. But when he arrived: “He divided the children…” – he said: Let the merit of each and every person stand on his behalf.

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED …. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), . to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM . Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: . So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR. (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER …. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), .

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.” (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace (Palterin. Gk.: praitorion; Lat. praetorium.) children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.” (Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army.) All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

His master’s wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Let their eyes be darkened, that they see not; and make their loins continually to totter (Ps. 69:24). You find that the righteous are exalted through their eyes, as it is said: And Abraham lifted his eyes and saw the place (Gen. 22:4); Abraham lifted his eyes and he saw, and behold, it was a ram (ibid., v. 13): and also: Abraham lifted his eyes, and looked, and lo, three men stood over against him (ibid. 18:2); Isaac lifted up his eyes, as is said: And Isaac went out to meditate in the field at eventide; and he lifted up his eyes (ibid. 24:63); and with regard to Jacob it likewise says: Jacob lifted up his eyes and looked, and behold, Esau came (ibid. 33:1). Wicked men, however, are degraded through their eyes, as it is said: And Lot lifted up his eyes and beheld all the plain of the Jordan (ibid. 13:10). This refers to Sodom, which had been previously selected by Abraham, but to which Lot went, and where he behaved as they did. That is why his name was Lot. For Lot means accursed (lut), and that is what happened to him. And Balak the son of Zippor saw (Num. 22:2), and he was also degraded through his eyes. You may explain every instance in which a wicked man saw in the same way.

Amalek himself notwithstanding, it is almost expected that a descendent of Esav would be in conflict with the descendants of Ya’akov. For even if there was an apparently peaceful reconciliation between Ya’akov and Esav back in Bereshit 33:1–17, the story is nuanced enough to leave several rabbinic voices wondering whether Esav’s descendants can be trusted. Likewise, we continue to wonder whether there would have been continued resentment with regard to the blessing and birthright that Esav lost to Ya’akov and his descendants. (See Sifrei Bamidbar 69.)

That same night he arose, and taking his two wives, his two maidservants, and his eleven sons, (sons NJPS “children”; Heb. yeladim. Given the specified number, the reference cannot include Jacob’s daughter(s). English idiom warrants the greater gender specificity.) he crossed the ford of the Jabbok.

Yaakov raised his eyes and saw that Eisov was coming, and with him there were four hundred men. He then divided the children among Leah, Rochel and the two handmaids [concubines].

And Jakob lifted up his eyes and looked, and, behold, Esau came, and with him four hundred men of war. And he divided the children unto Leah, and to Rahel, and to the two concubines,

"And He called him E-l” (Genesis 33:2). The Gemara (Megillah 18a) explains that Hashem called Yaakov “E-l.” The term ויקרא (to call) signifies endearment, understanding, and connection, as seen in "Hashem called the light Day," meaning He endowed light with control over the day. Similarly, this divine connection was granted to Yaakov, symbolizing his ability to draw out G-dly energy in this physical world. This was part of Yitzhak’s blessing to Yaakov: “And He shall give you” His G-dliness, ensuring that Yaakov's actions would always be connected to divine sources. Yaakov merited this more than any other tzadik because he represented all of Israel, upon whom Hashem places His name, as in “our G-d” in prayer. This fulfilled Yaakov’s request, “And Hashem will be an Elokim to me.” The subsequent story of Dina highlights that Yaakov was punished for not fulfilling his vow immediately, as he should have once Hashem’s promise was realized.

[AND RACHEL AND JOSEPH HINDERMOST.] He placed Rachel and Joseph last so that they might possibly escape. Jacob did this because of his great love for them.

וישם, the most beloved he placed last, hoping that Esau’s anger had been blunted by the time he met them.

ואת לאה וילדיה אחרנים AND LEAH AND HER CHILDREN AFTER — The more behind — the more beloved (Genesis Rabbah 78:8).

Es ist möglich, daß bei dieser Anordnung das Gefühl und die größere Anhänglichkeit maßgebend gewesen; allein notwendig ist es nicht; wir werden in V. 6 und 7 sofort andere und wahrscheinlichere Motive angedeutet finden.

He placed the maidservants and their children first, Leah and her children next, and Rachel and Joseph last. Since Jacob was worried about Esau’s possibly hostile behavior, he positioned his family in the opposite order of their importance in his eyes. He placed the maidservants and their children in front, behind them Leah and her children, followed lastly by his most beloved wife, Rachel, and her son.

“Rachel and Joseph last” [33:2]. Jacob placed Bilhah and her children and Zilpah and her children in front of Esau and then Leah with her children and Rachel with Joseph walking last. Jacob loved Rachel very much. That is why Rachel went last. (Rashi, Genesis, 33:2.)

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, "Jacob was greatly afraid and distressed" (Beresheet 32:8). As a result, he divided the holy nation in exile into three parts, as it is written: "And he put the handmaids and their children foremost" (Beresheet 33:2). At first in the exile of Edom, "and Leah and her children after, and Rachel and Joseph last of all." Because he saw their eventual poverty and suffering, (he prayed for them): "So that I come back to my father's house in peace" (Beresheet 28:21). (He prayed): "And will give me bread to eat, and clothing to wear" (Ibid.)

“He placed the maidservants and their children first, and Leah and her children next, and Rachel and Joseph last” (Genesis 33:2). “He placed the maidservants and their children first” – this is to say: The farther back one is, the more he is beloved. “He passed before them and prostrated himself earthward seven times, until he reached his brother” (Genesis 33:3). “He passed before them” – that is what is written: “As a father has mercy upon his son” (Psalms 103:13). Rabbi Ḥiyya taught: Like the most merciful of the patriarchs. Which is the most merciful of the patriarchs? Rabbi Yehuda said: This is Abraham. Abraham said: “Far be it from You to do a thing like this” (Genesis 18:25). (Abraham prayed to avert the destruction of Sodom.) Rabbi Levi said: Jacob – “he passed before them.” He said: It is preferable that he harm me and not them. “And prostrated himself earthward seven times” – why seven? It is based on: “The righteous man falls seven times and rises” (Proverbs 24:16). Another matter: Why seven? He [Jacob] said to him [Esau]: ‘May you consider yourself as though you are situated behind seven partitions and sitting and judging, and I am being judged before you, and you are filled with mercy upon me.’ Rabbi Ḥanina bar Yitzḥak said: He did not cease prostrating and progressing, prostrating and progressing, until he introduced the attribute of justice into the attribute of mercy. (So that the attribute of justice would be subjected to the attribute of mercy. )

“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18). “Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them (Jacob armed his sons and the other members of his camp.) with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war. For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19). For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children. (Thus, Jacob was prepared for the fact that Esau might act violently upon their encounter.) “Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note. (The descendants of Isaac were to receiv the Land of Israel and were to be enslaved in Egypt. Esau preferred to forgo the Land of Israel and forgo the enslavement in Egypt. The midrash refers to the coming enslavement as though it were a debt set forth in a promissory note.) Rabbi Shmuel said: It was due to shame. (He was ashamed for having sold his birthright.) “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah, (See Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity.) who resided in Bozrah. (An Idumean town in which a number of scholars lived.) Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

You may be assured that the ark is beloved (by God), for just as the Throne of Glory is beloved, so too is the ark beloved, for the Torah was placed within it. Because the Torah was located at the right hand of the Holy One, blessed be He, as it is said: At His right hand was a fiery law unto them (Deut. 33:2), therefore the ark was precious because the Torah was placed within it. As it is said: The tables were the work of God (Exod. 32:16).

You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2). (The Ten Commandments. Cf. above, “In the Beginning,” n.) Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).

AND THE LAD WAS WITH THE SONS OF BILHAH. His actions were those of youth: he would touch up his eyes and dress his hair. With the sons of Bilhah, that is to say, he associated with the sons of Bilhah because his brothers slighted them as being the sons of handmaids, and he therefore befriended them. Their evil report — he told his father about every wrong which he discerned in his brothers, the sons of Leah. This is the language of Rashi. But if this be so, why did the children of the handmaids not save him later on, inasmuch as he loved and befriended them, and told his father about his brothers’ slighting them. And if we say that they feared their brothers, they were four, (Dan, Naphtali, Gad, and Asher.) and Reuben was with them, (As expressly stated further on in Verses 21-22.) and, with Joseph himself, [they made a total of six]. Surely they would have prevailed against them especially when considering that the remaining five sons of Leah would not wage war against them. Moreover, it appears from Scripture that all (“All,” except Reuben, the eldest, and Benjamin, the youngest, (Rabbeinu Bachya, p. 306, in my edition.)) of the brothers concurred in the sale of Joseph. However, according to our Rabbis in Bereshith Rabbah, (84:7.) he uttered slander against all of them. (And not, as Rashi has it, that the evil report concerned only the sons of Leah.) In my opinion the correct interpretation is that this verse returns to explain that which it mentioned above, and its purport [is as if the phrases in the verse were transposed as follows]: Joseph being a lad of seventeen years, was feeding the flock together with his brothers, the sons of Bilhah and the sons of Zilpah, his father’s wives. A similar case requiring transposition of phrases is found in this Seder: (Sedrah or Parsha (section).) And they dreamed a dream both of them in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. (40:5.) The verse returns to explain the word shneihem (both of them) which it had mentioned at the outset. Its purport, [after the phrases have been suitably transposed, is as follows]: And both of them dreamed a dream, the butler and the baker of the king of Egypt, who were bound in the prison, each man according to the interpretation of his dream. There are many similar verses. It may be that the word v’hu (and he was) requires another similar word, as if it were written: “and he was a lad, and he was with the sons of Bilhah and with the sons of Zilpah, who were his father’s wives.” The verse thus states that because he was a lad he was constantly with the sons of Bilhah and the sons of Zilpah, his father’s wives, never being separated from them on account of his youth, for their father had commanded them to watch over him and serve him, not the sons of the mistresses, and he brought an evil report concerning them (The sons of Bilhah and Zilpah.) to their father. It was for this reason that these four brothers (Dan, Naphtali, Gad, and Asher.) hated Joseph. Following that, the verse says that his father loved him. Now when the other brothers (The sons of Leah.) saw that their father loved him more than all, they became jealous of him and they hated him. Thus Joseph is found to be hated by all: the sons of the mistresses were jealous of him because Jacob loved him more than them although they were also sons of a mistress as he was, and the sons of the handmaids, who would otherwise not have been jealous of his superior position over them, hated him because he brought their evil report to their father. The purpose of the redundant expression, dibatham ra’ah (their evil report), is to magnify, (I.e., to indicate that the report was of an exceedingly evil nature.) for dibah itself connotes evil. (Otherwise, why does Scripture add the word ra’ah (evil)? It does so in order to magnify the evil nature of the report.) Now according to the opinion of Rashi it is possible for dibah to be a good report. Thus when Scripture uses the expression, “he brings dibah“, it means that he tells what he sees, (He reports the truth.) but when it uses the term, he bringeth forth ‘dibah,’ it refers to the fool who speaks falsehood. (This opinion that dibah connotes evil only when used in conjunction with the word motzi (bring forth) is borne out by Numbers 13:32.) In line with the literal meaning of Scripture, the fact that it calls one a na’ar (lad) when he was seventeen years of age (Ramban’s intent is to disagree with Rashi’s interpretation of na’ar, which is that his actions were those of a youth.) presents no difficulty for since he was the youngest among them, it calls him by that name, indicating that he was not as sturdy as his brothers and therefore needed to be with the sons of Bilhah and Zilpah on account of his youth. Now of Rehoboam, Solomon’s son, it is written, And Rehoboam was young and faint-hearted and could not withstand them, (II Chronicles 13:7.) yet he was forty-one years old when he began to reign. (Ibid., 12:13.) Similarly the verse: Is it well with the lad Absalom? (II Samuel 18:32. Now although Scripture does not state how old Absalom was at the time of his death, it would appear certain that he was about thirty years old since he was born to David in Hebron (ibid., 3:3-5), and David ruled thirty-three years in Jerusalem. The rebellion of Absalom occurred three years before David’s death (see Seder Hadoroth, year 2921). Hence Absalom, at his death, was at least thirty years old, yet David calls him na’ar.) And Benjamin, upon going down to Egypt, was older than Joseph was now, (For Joseph was separated from his father for twenty-two years. Therefore Benjamin must have been at least thirty years old at the time he went down to Egypt.) and yet Scripture frequently refers to him as na’ar. (Further, 44:31 and 33.) Now Onkelos translated v’hu na’ar as “he grew up with the sons of Bilhah.” Thus the verse states that from the time he was a lad he was in their company. They raised him as a father would, and they served him. This interpretation is also correct according to the literal interpretation of Scripture, which I offered as an explanation, namely that Scripture relates that he brought evil report concerning [the sons of the handmaids, who, according to Onkelos, raised him. This is why they hated him, whereas] the sons of the mistresses hated him because of their jealousy, as explained above. (Ramban thus indicates that the authoritative interpretation of Onkelos is here consistent with his own.) The meaning of the expression, His father’s wives, is that they were his “wives” for he took them as such. Scripture calls them “handmaids” only when they are mentioned together with Rachel and Leah, who were their mistresses. Similarly, And he put the handmaids and their children foremost, (Above, 33:2.) as if to say that because they were handmaids of Rachel and Leah, Jacob placed them before them in a more exposed position. Similarly, And he lay with Bilhah, his father’s concubine. (Above, 35:22.) [The word “concubine” is used to indicate] that if she were a mistress it would not have occurred. It is possible that during the lifetime of Rachel and Leah, Scripture calls them “handmaids” and “concubines,” but now that they had died [Jacob] took them as wives.

He placed the handmaids [concubines] and their children foremost, Leah and her sons behind them, and Rochel and Yoseif in the rear.

and placed the concubines and their sons foremost; for he said, If Esau come to destroy the children and abuse the women, he will do it with them, and meantime we will arise and encounter him in fight; and Leah and her children after, and Rahel and Joseph after them.

וישתחו ארצה שבע פעמים “he bowed earthwards seven times.” The Torah could have written “three times,” as we find in connection with David and Yonathan (Samuel I 20,41) where we are told: ויפול לאפיו ארצה וישתחו שלש פעמים, that David bowed his face to the ground and prostrated himself three times before Yonathan (the crown prince). The reason the Torah here mentions the number seven is to remind us that when a righteous person falls down even seven times, he will rise again and regain his composure (compare Proverbs 24,16).

והוא עבר לפניהם, as a father who has compassion on his children. He offered himself as the butt of Esau’s anger hoping thereby to save the lives of his children. Either Esau would agree not to harm the children or he would engage Esau in battle to try and save his children if Esau refused his offer of reconciliation.

שבע פעמים. According to Bereshit Rabbah 78,8 the reason why he prostrated himself 7 times before Esau is based on Proverbs 24,16 שבע יפול צדיק, that the righteous fall down seven times before remaining upright after getting up.

עבר לפניהם [AND HE HIMSELF] PASSED BEFORE THEM — He thought: if that wicked man comes to fight let him fight me first (Genesis Rabbah 78:8).

And he, Jacob, passed before them, his family members, and prostrated himself earthward seven times, which is a symbolic number, until his approach to his brother. This manner of approaching, by stopping for several prostrations, was an expression of honor and submission toward Esau, even before a word had passed between them.

“He himself went on ahead” [33:3]. However, Jacob himself went ahead in front of his household. He thought, let Esau struggle with me first. (Rashi, Genesis, 33:3.)

IN its primary signification the Hebrew ‘abar, “to pass,” refers to the motion of a body in space, and is chiefly applied to living creatures moving at some distance in a straight line, e.g., “And He passed over (‘abar) before them” (Gen. 33:3); “Pass (‘abor) before the people” (Exod. 17:5). Instances of this kind are numerous. The verb was next applied to the passage of sound through air, as “And they caused a sound to pass (va-ya‘abiru) through out the camp” (Exod. 36:6); “That I hear the Lord’s people spreading the report” (ma‘abirim) (1 Sam. 2:24).

“He placed the maidservants and their children first, and Leah and her children next, and Rachel and Joseph last” (Genesis 33:2). “He placed the maidservants and their children first” – this is to say: The farther back one is, the more he is beloved. “He passed before them and prostrated himself earthward seven times, until he reached his brother” (Genesis 33:3). “He passed before them” – that is what is written: “As a father has mercy upon his son” (Psalms 103:13). Rabbi Ḥiyya taught: Like the most merciful of the patriarchs. Which is the most merciful of the patriarchs? Rabbi Yehuda said: This is Abraham. Abraham said: “Far be it from You to do a thing like this” (Genesis 18:25). (Abraham prayed to avert the destruction of Sodom.) Rabbi Levi said: Jacob – “he passed before them.” He said: It is preferable that he harm me and not them. “And prostrated himself earthward seven times” – why seven? It is based on: “The righteous man falls seven times and rises” (Proverbs 24:16). Another matter: Why seven? He [Jacob] said to him [Esau]: ‘May you consider yourself as though you are situated behind seven partitions and sitting and judging, and I am being judged before you, and you are filled with mercy upon me.’ Rabbi Ḥanina bar Yitzḥak said: He did not cease prostrating and progressing, prostrating and progressing, until he introduced the attribute of justice into the attribute of mercy. (So that the attribute of justice would be subjected to the attribute of mercy. )

"As a father has compassion for his children, so the Lord has compassion for those who fear Him." Rabbi Chiyah said, "Like a merciful father." Who is this? Rabbi Yehuda, son of Simon, said, "This is Abraham," as it says, "Will You sweep away the innocent along with the guilty?" (Genesis 18:23). Rabbi Berachya said, "Like our father Jacob," as it says, "And he passed over before them" (Genesis 33:3). He said, "It is better for me that He should inflict harm upon me rather than upon my children. Be compassionate like a father on his children."

Let me proceed to explain the nature of Benjamin's sanctity. Benjamin was on a loftier spiritual plane than his other brothers because he never bowed down to Esau who represented the סטרא דשמאלא, the left side of the diagram of emanations, the home of Samael. (At the time of the fateful encounter between Jacob and Esau he had not yet been born). The fact that his father Jacob bowed down to Esau cannot be held against Benjamin. The Zohar, commenting on the relevant verse in Genesis 33,3 (Sullam edition page 35), in which Jacob is described as prostrating himself before Esau seven times, writes as follows: "Rabbi Eliezer asked how Jacob, the choicest of the patriarchs, could contravene the injunction of the Torah in Exodus 34,14: 'do not prostrate yourself before any other deity for the Lord is a jealous G–d?' The answer given is that far from bowing down to the anti-G–d part that Esau represented, Jacob in fact prostrated himself before the שכינה, for we find at the beginning of the same verse: והוא עבר לפניהם, "It proceeded ahead of them." This excuse can be used only for Jacob, but not for his sons. The "11 stars," i.e. the other tribes bowed to Esau, not to the שכינה. The knees which bent to Esau, representative of Samael, were the cause that Samael succeeded in inflicting an injury on Jacob's thigh joint. That injury represented judgment מדה כנגד מדה, tit for tat, because Esau's thigh joint bore the imprint of the original serpent. We have pointed out that the Targum of יודע ציד, hunter, (Esau's profession) is נחשירכן. The Tziyoni reads this as two words נחש ירכן, seeing that the serpent's image [snake shaped birthmark? Ed.] was tattooed on Esau's thigh joint. We dealt with this in our commentary on Toldot. Because of this additional dimension of sanctity possessed by Benjamin even before his birth, G–d had prophesied to Jacob in 35, 11, ומלכים מחלציך יצאו, "Kings will emerge from your loins." People bending their knees to the kings from the tribe of Benjamin, will be the fitting contrast to the other tribes who had bent their knees to Esau instead. This stands out particularly in view of the list of kings descended from Esau that are listed in פרשת וישלח. I have mentioned that righteous Jewish kings represent the Kingdom of Heaven here on earth.

אעבדך שבע שנים, "I shall serve you for seven years, etc." This צדיק had a habit of humbling himself by using the number seven. When he bowed down to Esau later on he is also reported as having done so seven times (Genesis 33,3). This is the mystical connection with Proverbs 24,16: "the righteous will rise even if he falls seven times." Perhaps he wanted to demonstrate that he considered Rachel worth more than the maximum servitude that a Hebrew servant serves with his master (Exodus 21,2).

ואפו עשר נשים, “and ten women will bake (in one oven).” This number is not to be understood literally, but is an example of an unusually large number, not appropriate for the subject under discussion. We find an example of this in Job 19,3 where he said: “you humiliate me ten times.” It means that Job complained about being humiliated time and again. The reason the number “ten” is used to illustrate such concepts of something occurring frequently is because this number is the conclusion of a number of digits which are all included in it. The number “seven” has similar properties as it includes all the days of the week, a recurring phenomenon. When Solomon writes in Proverbs 24,16 that a righteous person can fall seven times and recover, this does not mean that he cannot recover an eighth time, but that he can recover after having fallen many times. The Torah describes Yaakov as prostrating himself before his brother Esau “seven times” in Genesis 33,3. The number “seven” need not be understood literally but is a metaphor for “many times.” The reason that that number has become the symbol of “many times” may be that the only sequential combination of letters in the aleph bet which produces the number seven are the letters ג and ד, a combination of these two numbers as letters yields the word דג, fish, a species whose rate of multiplying is described as ישרצו, in Genesis 1,20 as “the waters shall teem with fish.” Yaakov applied this to human beings also when he blessed Joseph’s children wishing וידגו לרב בקרב הארץ, “may they increase abundantly as fish,” in Genesis 48,16. We may therefore view both the number seven and the number ten as metaphors for large numbers of something.

AND THE ETERNAL SAID UNTO MOSES: PASS ON BEFORE THE PEOPLE. This is similar in usage to the following expressions: he [Joseph] caused them to pass into cities; (Genesis 47:21.) and I will make thee to pass with thine enemies into a land which thou knowest not. (Jeremiah 15:14.) Thus the meaning thereof here is: “go away from them to another place,” [as will be explained further]. Perhaps this is similar to the expressions: and he [Ahimaaz] overran the Cushite; (II Samuel 18:23.) and he [Jacob] himself passed over before them, (Genesis 33:3.) meaning that he [Jacob] went in the forefront of them. The purport of this verse is that the people were in Rephidim, and the rock from which the waters were to come was in Horeb, (Verse 6: Behold, I will stand before thee there upon the rock in Horeb.) this being Mount Sinai, according to the opinion of the former ones, (I.e., the Rabbis of the Talmud. See Shabbath 89 a: “Mount Sinai bears five names: the wilderness of Zin, Horeb, etc.”) or in my opinion, some city near the mountain, as I will yet explain. (At the beginning of Seder Yithro (18:1).) Moses therefore had to go first before the people, to pass on from Rephidim to Horeb — a distance of one more parsah [a Persian mile] or more — from the camp before them. It was for this reason that G-d said to him, Pass on before the people, and take with thee of the elders of Israel… and go. That is to say, “Go until you will see Me stand before you upon the rock in Horeb.” Now Moses hit the rock, and water came out of it. Scripture however does not relate that the congregation and their cattle drank, as it does in the second incident [at the waters of Meribah], (Numbers 20:11. This took place in Kadesh. See also above, Note 414.) for it is self-understood that they did so. It is clear that the people did not go to Horeb to drink, since they did not arrive in front of Mount Sinai until afterwards in the third month. (Further, 19:1.) Instead, they sent their young men and their cattle there to draw water and bring it to them, as is customary in camps. It appears likely to me that the waters — cold flowing waters (Jeremiah 18:14.) — came out from the rock in Horeb and flowed to Rephidim, and there the people drank them. This is Scripture’s intent in saying, He brought streams out of the rock, and caused waters to run down like rivers, (Psalms 78:16.) and it is further written, He opened the rock, and waters gushed out; they ran, a river in the dry places. (Ibid., 105:41.) The verse stating, Behold, He smote the rock, that waters gushed out, and streams overflowed, (Ibid., 78:20.) also applies to the rock in Horeb, in line with the plain meaning of Scripture. (According to the Midrash, however, this verse (Psalms 78:20) was said with reference to Moses’ smiting the rock in Kadesh, or, as they are called, the waters of Meribah (Bamidbar Rabbah 19:8).) The second rock in Kadesh, (Numbers 20:1.) [instead of gushing forth water], became cleft with a sort of spring welling forth waters, and therefore Scripture states, That is ‘the well’ whereof the Eternal said unto Moses, etc., (Ibid., 21:16.) and Israel said in the Song, ‘The well,’ which the princes digged, (Ibid., Verse 18.) for it was like a well that was dug. It is for this reason that Scripture says there, and the congregation drank, and their cattle, (Ibid., 20:11.) which means that there they drank from it at that place immediately, but here [in Horeb], overflowing rivers came from it and they drank of it in their homes at their will. Now although according to the tradition of our Rabbis, it was all Miriam’s Well, (“That is to say, the rock which was in Rephidim (Horeb) is the same as the one in Kadesh, this being ‘Miriam’s Well,’ which accompanied the Israelites on all their marches during the forty years’ wandering” (Rabbeinu Bachya, Vol. II, p. 153 in my edition). The tradition is mentioned in Bamidbar Rabbah 20:2. This miracle was wrought for the merits of the prophetess Miriam. Ramban’s intent is thus clear: If it was all Miriam’s Well, how can you explain its different forms of activity, for in Horeb it was like a gushing stream, and in Kadesh it was like a well?) it is possible that on the first occasion [in Horeb] and during all their forty years’ wandering, the waters came gushing out from the rock like overflowing rivers. The second time, [in Kadesh], as a punishment for that which took place there, it became [only] like a dug well that was full of fresh water [not a gushing spring].

ויוסף מלאך ה' עובר AND THE ANGEL OF THE LORD WENT FURTHER — went further in front of him — it went on so as to be before him in another spot. It is similar to, (Genesis 33:3) “And he passed in front of them”. — And there is a Midrashic explanation in Tanchuma: What reason had he to stand in three places? He (the Angel) showed him (Balaam) symbols referring to the three patriarchs (Midrash Tanchuma, Balak 8).

The Gemara asks: From where may it be inferred that the word over is the language of precedence? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [vaya’avor] the Cushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vaya’avor] before them and the Lord at their head” (Micah 2:13).

The Gemara asks: From where may it be inferred that the word over is a formulation of priority? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [vayya’avor] the Cushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vayya’avor] before them and the Lord at their head” (Micah 2:13).

The Gemara asks: From where may it be inferred that the word over is a formulation that means before an action is performed? Rav Naḥman bar Yitzḥak said that this is as it is written: “And Ahimaaz ran by way of the square and he passed [vaya’avor] the Kushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Kushite. Abaye said that it is derived from here: “And he passed [avar] before them” (Genesis 33:3). Some say that the proof is from here: “And their king shall pass on [vaya’avor] before them, and God at their head” (Micah 2:13).

The Gemara asks: From where may it be inferred that the word over is the language of priority? Rav Naḥman bar Yitzḥak said that the verse said: “And Ahimaaz ran by the way of the plain, and overran [vaya’avor] the Cushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vaya’avor] before them and God at their head” (Micah 2:13).

§ The mishna continues: In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Abaye said: The Sages taught that the obligation to recite a blessing is dependent on custom only with regard to the blessing recited after hallel. However, before hallel, there is a mitzva to recite a blessing, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance. The Gemara asks: From where may it be inferred that the word over is the language of priority? It is as Rav Naḥman bar Yitzḥak said that it is written: “And Ahimaaz ran by the way of the plain and overtook [vaya’avor] the Cushite” (II Samuel 18:23). Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vaya’avor] before them and the Lord at their head” (Micah 2:13).

He went ahead of them, and he prostrated himself to the earth seven times, until he approached his brother.

And he himself went over before them, praying and asking mercy before the Lord; and he bowed upon the earth seven times, until he met with his brother.

ויפול על צוארו, “he (Esau) embraced his neck”; the letter י in the word צואריו, is missing here.

וישקהו, “he kissed him;” this word has dots above the letters.

They wept. At that moment love for Eisov awakened in Yaakov as well. Similarly, whenever Eisov’s descendants genuinely acknowledge Yisrael’s greatness, Yisrael reciprocates with feelings of brotherhood.

[AND KISSED HIM.] The Midrashic interpretation concerning the dots on ve-yishakehu (Va-yishakehu has dots over it According to a Midrashic opinion this indicates that Esau did not kiss Jacob wholeheartedly. Cf. Yalkut Shimoni on this verse.) (and kissed him) is good for them that are drawn from the breasts. (That is, children. The term used by I.E. is taken from Is. 28:9.) It is obvious from the plain meaning of the text that Esau did not intend to harm Jacob, the proof being and they wept, as Joseph did with his brethren. (He kissed them and cried (Gen. 45:15). An alternate interpretation is, as Joseph did with his brother Benjamin (Ibid. v. 14).)

וישקהו, “and he kissed him.” The word is written with dots on top of the letters. We know that whenever the sages of the massorah have seen fit to place these dots on top of a word or a letter they did so in order to attract our attention. Here the reason they placed these dots was to let us know that this kiss was not whole-hearted. It was a kiss which originated in anger. We find a similarly motivated kiss in Proverbs 27,6 ונעתרות נשיקות שונא, “the kisses of an enemy are profuse.” Amos 1,11 explains the matter when he writes: ויטרוף לעד אפו ועברתו שמרה נצח, “because his anger raged unavailing, and his fury stormed forever. “

וירץ, when Esau saw that Yaakov had humbled himself so much before him, he forgave what he had done to him and his sense of compassion was stirred.

וישקהו, the word has a dot on each of the letters. In Bereshit Rabbah 78,9 Rabbi Shimon ben Elazar says that everywhere where you find the dots do not cover each letter of the word underneath we give preference to the meaning of the text as is, without the dots. When there are more dots than letters, we give emphasis in our interpretation to the dots. In this instance, there are as many dots as there are letters in the word וישקהו, so that we understand that Esau kissed Esau sincerely with all his heart. To this Rabbi Yannai countered by asking that if this is indeed so, why bother to put any dots on the word if they do not affect the meaning? We therefore must interpret that originally Esau had intended to bite Yaakov’s neck feigning an embrace. G’d made his teeth as soft as wax and Yaakov’s neck as hard as ivory. ויבכו, one on account of his neck, the other on account of his teeth.

ויחבקהו AND EMBRACED HIM — His pity was aroused when he saw him prostrating himself so many times (Genesis Rabbah 78:8).

וישקהו AND HE KISSED HIM — Dots are placed above the letters of this word, and a difference of opinion is expressed in the Baraitha of Sifré (בהעלותך) as to what these dots are intended to suggest: some explain the dotting as meaning that he did not kiss him with his whole heart, whereas R Simeon the son of Johai said: Is it not well-known that Esau hated Jacob? But at that moment his pity was really aroused and he kissed him with his whole heart. (Sifrei Bamidbar 69.2)

daß hier in der Tat ein reines menschliches Gefühl in Esau zum Ausbruch gekommen, dafür bürgt das Wörtchen ויבכו, sie weinten. Einen Kuss kann man heucheln, Tränen, die in solchen Augenblicken ausbrechen, nicht. (בכה verwandt mit פקח ,בקע, ausbrechen, Tränen sind Tropfen aus dem Innersten der menschlichen Seele.( Dieser Kuss und diese Tränen lassen uns auch in Esau den Nachkommen Abrahams erkennen. In Esau kann nicht bloß der wilde Jäger gelegen haben, wie wäre er sonst fähig geworden, ein Beherrscher der ganzen Entwicklung der Menschheit zu werden. Das bloße Schwert, die bloße rohe Gewalt befähigt nicht dazu. Aber auch Esau legt nach und nach, und immer mehr und mehr das Schwert aus der Hand, gibt immer mehr und mehr der Humanität Raum, und zwar ist es gerade Jakob, an dem Esau zumeist Gelegenheit hat zu zeigen, daß und wie das Prinzip der Humanität bei ihm zum Durchbruch zu kommen anfängt. Wenn der Starke das Recht des Starken achtet, so mag es Klugheit sein. Erst wenn der Starke, wie hier Esau, dem Schwachen um den Hals fällt und das Schwert der Gewalt weithin von sich wirft, erst dann zeigt sich, daß Recht und Menschlichkeit in ihm zum Siege kommen.

וירץ עשו, his attitude changed suddenly when he realised to what extent Yaakov had humbled himself before him. It is of great concern to us seeing that we live among the descendants of Esau, people who are arrogant, consider themselves invincible. Yaakov’s conduct vis a vis Esau teaches that the only way to escape the sword of Esau is through self degradation and gifts. This corresponds to what our sages taught us (Taanit 20) that the curses of the prophet Achiyah Hashiloni were more beneficial to the Jewish people than the blessing showered upon them by Bileam. Achiyah had cursed the Jewish people describing them as a reed which bends in all directions, a reference to someone demeaning himself rather than facing up to adversaries. (Kings I 14,15) If the Jewish people during the period of the second Temple had taken his advice to heart, the Temple would not have been destroyed. Rabbi Yochanan ben Zakkai testified to this when he said “if not for the militant extremists the Romans would not have destroyed the Temple.”

The truth is that most of the time, "falling one another's neck" only is mentioned when there is a kiss, and therefore the text could have mentioned this, along with the weeping, without explicitly mentioning that they kissed; the kiss would have been understood implicitly like Ya'akov and Yosef in Gen. 46:29 ("And Yosef...went up to meet his father...and fell on his neck and wept on his neck a good while"). In the latter case, Yosef clearly kissed him without it having to be mentioned in the text. It's also possible that in a state of great emotional excitement one would be too wonderstruck and stunned to kiss the other person; perhaps this was the case with Yosef and Ya'akov. However, regarding Ya'akov and Esav there's no doubt that there was no great affection between them, certainly not the type of excitement that would lead to being wonderstruck and stunned.

There are those who explained these dots as saying that he did not kiss him wholeheartedly. Meaning: וישקהו has dots on all letters except the ש. Thus it is as if it is written ויקהו, as in הקהה את שיניו (blunt his teeth — Pesach Haggadah). This is because he intended to bite him.

Esau ran to meet him, embraced him, fell upon his neck, and kissed him; and they wept together.

“Esau ran to greet him” [33:4]. Esau ran toward Jacob and embraced him, kissed him, and they cried.

[2] Another explanation According to our father Jacob, he exclaimed and said, "Greatly have I been afflicted from my youth, let Israel now say" (Psalms 129:1). The Holy One, blessed be He, responded and said, "But in every trouble that entered upon you, was I not with you and saved you? I redeemed you from death in famine (Job 5:20), when Jacob saw that there was grain in Egypt and said, 'Why do you just keep looking at each other?' (Genesis 42:1), and in war from the hand of the sword (Job 5:20), when Esau came with four hundred men, "You will hide from the sword of the tongue" (Job 5:21). When did Jacob hear the words of Laban's sons, etc.? (Genesis 31:1), and "Do not be afraid of sudden terror, nor of trouble from the wicked when it comes" (Proverbs 3:25). When did the people of Shechem come and depart and a terror from God fell upon them? (Genesis 35:5), "You shall laugh at destruction and famine" (Job 5:22). When did he leave his father's house and Esau took his blessings from him? (It seems to be different opinions regarding the interpretation of the beginning of Parshat Vayetze) Nevertheless, the Holy One, blessed be He, did not abandon him, as it is written, "With my staff I crossed this Jordan, and now I have become two camps" (Genesis 32:11), "Do not be afraid of the beasts of the earth" (Job 5:22), for as long as he was a shepherd, not one of the animals touched the flock, as it is written, "I did not bring you animals torn by wild beasts" (Genesis 31:39). "For you have made a covenant with the stones of the field" (Job 5:23). When did he take stones from the place and set them up as a pillar? (Genesis 28:18). "And the wild beast of the field shall be at peace with thee" (Job 5:23), "And Esau ran to meet him" (Genesis 33:4), which is called a "Chayah" (wild animal), as it says, "Shout down the beast of the reeds" [(Yishmael, who is like a swine living among the reeds)] (Psalms 68:31). "And you will know that your tent is in peace" (Job 5:24), "When was it that Israel settled?" (Genesis 33:22), and what is written after that? "And the sons of Jacob were twelve" (Genesis 35:22). "And you will lie down, and none shall make you afraid" (Job 11:19), "And Israel shall dwell in safety, alone" (Deuteronomy 33:28), "Many faces have been humbled before you" (Job 40:14), "And many nations shall come" (Isaiah 2:3). The Holy One, blessed be He, said to Jacob: "After all these things that I have done for you, you will call me your adversary" (Hosea 12:14). Jacob also said, "Many have been my afflictions from my youth" (Psalms 129:1), and also said, "They have not prevailed against me" (Psalms 129:2). David said to him, "For all these things, I will give you praise," as it says, "Many are the afflictions of the righteous, but the Lord delivers him from them all" (Psalms 34:19).

“All those counted of the Levites, whom Moses and Aaron counted by the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” (Numbers 3:39). “All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census. (He was not counted, nor did he participate with Moses in the census.) Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone. (There is a dot over the yod in uveinekha, indicating that Sarah did not demand that God punish Abraham.) Some say, it was regarding those who introduce discord between him and her. (While this interpretation also maintains that Sarah was referring to Hagar, it is not based on the dot over the yod, but rather on understanding “between me and you” as referring to one who introduces discord between them.) Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her. Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose. Similarly, “he kissed him [vayishakehu] (Genesis 33:4) (Esau kissed Jacob.) – it is dotted, because he did not kiss him with all his heart. Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced. Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted. (While the midrash here states that there is a dot on the ḥet, the Mishna (Pesaḥim 93b) and other sources state that the dot is on the heh. In our Torah scrolls the dot is on the heh.) It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it (The path which he has to take to reach the Temple (Etz Yosef).) is impure, he would not perform the rite of the paschal offering with them. Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there. Some say: It teaches that they did not destroy the entire country, but rather the large cities. Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone. (Namely, there was only a one-tenth measure, and for sacrifices which require two-tenths or three-tenths, each tenth would be measured separately.) Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’ Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them? (I.e., you should not have written them.) I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them.

“Esau ran to meet him, embraced him, fell upon his neck, and kissed him, and they wept” (Genesis 33:4). “Esau ran to meet him…and kissed him [vayishakehu]” – it is dotted above it. (Above the word vayishakehu.) Rabbi Shimon ben Elazar said: Every place you find the script more numerous than the dots, you expound the script; the dots more numerous than the script, you expound the dots. Here, neither is the script more numerous than the dots, nor are the dots more numerous than the script. Rather, it teaches that at that moment he was overcome with mercy and he kissed him with all his heart. Rabbi Yannai said to him: If so, why is it dotted over it? Rather, it teaches that he did not come to kiss him, but rather to bite him, and Jacob’s neck was transformed into marble and the teeth of that wicked one were blunted. Why does the verse state: “And they wept”? It is, rather, that this one wept over his neck, and that one wept over his teeth. Rabbi Abbahu in the name of Rabbi Yoḥanan derives it from here: “Your neck is like the ivory tower…” (Song of Songs 7:5).

When Jacob passed to come into the land of Canaan, Esau came to him from Mount Seir in violent anger, contriving to slay him, as it is said, "The wicked plotteth against the just, and gnasheth upon him with his teeth" (Ps. 37:12). Esau said: I will not slay Jacob with bow and arrows, but with my mouth and with my teeth will I slay him, and suck his blood, as it is said, "And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept" (Gen. 33:4). Do not read vayishakêhu (and he kissed him), but (read) vayishkêhu (and he bit him). But Jacob's neck became like ivory, and concerning him the Scripture says, "Thy neck is like the tower of ivory" (Cant. 7:5). The wicked (Esau's) teeth became blunt, and when the wicked one saw that the desire of his heart was not realized he began to be angry, and to gnash with his teeth, as it is said, "The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away" (Ps. 112:10).

“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5). “Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word (The word vayishakehu is written in the Torah scroll with a dot over each of the letters.) is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth. Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).

וישקהו ויבכו . Rashi quotes different opinions regarding the significance of the dots on the word וישקהו. Some sages in the Sifri believed that these dots are to alert us to the insincerity of the kiss by Esau, whereas Rabbi Shimon ben Yochai said (despite the fact that we have an ironclad rule that Esau hated and continues to hate Jacob), in this instance Esau's human emotions were stirred, and he kissed his brother Jacob wholeheartedly. I believe that both views are completely compatible with one another. We must view Esau here on earth as merely the counterpart of Samael in the Heavenly Regions.

Only in rabbinic literature do we find statements that seem to suggest that Israel is hated. Most famous is the statement of R. Shimon b. Yoḥai, “Halakha: it is well known that Esau hates Jacob.” (Sifrei, Behaalotekha, 89; Rashi to Gen. 33:4; see Kreti to Yoreh De’ah ch. 88 for the halakhic implications of this statement.) R. Shimon b. Yoḥai was known for his distrust of the Romans, whom the rabbis identified with Esau/Edom. It was for this reason, says the Talmud, that he had to go into hiding for thirteen years (Shabbat 33b). His view was not shared by his contemporaries.

Those who quote this passage do so only partially and selectively. It refers to the moment at which Jacob and Esau meet after their long estrangement. Jacob feared that Esau would try to kill him. After taking elaborate precautions and wrestling with an angel, the next morning he sees Esau. The verse then says: “Esau ran to meet them. He hugged [Jacob], and throwing himself on his shoulders, kissed him. They [both] wept” (Gen. 33:4). Over the letters of the word “kissed” as it appears in a sefer Torah, there are dots, signalling some special meaning. It was in this context that R. Shimon b. Yoḥai said: “Even though it is well known that Esau hates Jacob, at that moment he was overcome with compassion and kissed him with a full heart” (Rashi ad loc.). In other words, precisely the text cited to show that anti-Semitism is inevitable proves the opposite: that at the crucial encounter, Esau did not feel hate towards Jacob. They met, embraced, and went their separate ways without ill will.

‘VAYEI’AVEIK’ A MAN WITH HIM, A man covered himself with dust. So Menachem ben Saruk explained it, being derived from the word avak (dust); by their movements, they were raising dust with their feet. I, however, am of the opinion that it means “and he attached himself to,” and that it is an Aramaic word, as in, “After they have joined (aviku) it;” (Sanhedrin 63b.) “And they twined the Fringes with loops.” (Menachoth 42a.) This is all the language of Rashi.In the language of the Sages, avikah is often used to convey the sense of chavikah (loop), as in: “There are avkso (loops) in the punishing scourge;” (Makkoth 23a.) , “A couch is called dargesh when it is set up and taken apart by means of loops, through which the cords are fastened.” (Nedarim 56b.) Similarly the word avukah (a torch) is so called in the language of the Sages because it is made up of small pieces of wood which are tied and bound together. This is because the letter cheth is difficult to pronounce in their language and so they used the easier aleph. Many times the cheth disappears completely as in tuteich (Chullin 7 b: metutei (from beneath her feet).) (underneath) in place of techuteich; mesuta (Kiddushin 33a.) (a bath) in place of maschuta; asita (Shabbath 77b.) (a mortar) in place of chasita. And it is possible that the word vayei’aveik is actually vayeichaveik, as vayechabkeihu (and he embraced him), (Genesis 33:4.) for perhaps it is the way of the Hebrew language to interchange the aleph and cheth. Thus we find: And in the fourth chariot grizzled ‘amutzim’ horses, (Zechariah 6:3.) which is the same as chamitzim, derived from the expression, ‘chamutz’ (crimsoned) garments. (Isaiah 63:1.) Commentators (R’dak in his Book of Roots, under the root erez.) have said that ‘va’aruzim’ for thy merchandise (Ezekiel 27:24.) is like vecharuzim, derived from the expression, thy neck ‘bacharuzim’ (with beads). (Song of Songs 1:10.) So too did they say concerning the word vate’altzeihu (Judges 16:16.) that it is like vatechaltzeihu (and she pressed him), this being an inverted form of vatilchatzeihu, [the root of which is lachatz (oppression)]. Perhaps this is the opinion of Onkelos who said, in translation of the word vayei’aveik, ve’ishtadeil, and so also he translated the expression, And if a man ‘yephateh’ (Exodus 22:15.) “as if yeshadeil,” if he embraces and kisses which is the manner of seduction. It may be that Onkelos found no word comparable to vayei’aveik, and so he considered it a matter of cunning, for all effort implies cunning and a clarification of circumstances. In Bereshith Rabbah (77:3.) the Sages said: “Who became filled with dust? The man that was with him.” This agrees with the words of Menachem [ben Saruk, who said that vayei’aveik means “he covered himself with dust] “, and this is the correct interpretation.

Similarly, the comparative lack of pathos when Moshe and Aharon reunite after many years of separation (Shemot 4:27) (Shemot 4:27.) reveals a calm and unambivalent relationship. Absent is the falling on the neck and crying that marks the reunion of brothers and of fathers and sons in the book of Bereshit.Bereshit 33:4; Bereshit 45:14 and Bereshit 46:29 (Bereshit 33:4, 45:14 and 46:29.) The crying and the carrying on that appear in the other stories are a response to feelings of loss and regret at what could have been. In all of those cases, mistakes had been made and opportunities had been missed. And, as is the way of such situations, the feelings of loss could be fully recognized only after the changes that had taken place in the other person had been observed. This, of course, could occur only at the point of reunion. Unlike the stories in Bereshit, the separation of Moshe and Aharon appears to have been preceded by harmony and a lack of complexity. Thus, whatever missed opportunities elapsed on account of their separation resulted from events outside their control. The outcome of all this was Moshe and Aharon’s emotionally uncomplicated reunion. (The lack of complexity revealed in Moshe and Aharon’s reunion could also be due to the lack of previous exposure to each other, Moshe having grown up largely out of his home. At the same time, that doesn’t negate the fact that their reunion also reflects a lack of earlier conflict in comparison to the other stories.)

In fact, a nuanced reading of the rabbinic literature concerning Esav allows us to distinguish between the potential Esav and the actual Esav. Indeed, some rabbinic sources point explicitly in such a direction. (See Bereshit Rabba 76:9, which blames Yaakov for not bringing out this potential, and Midrash Shir haShirim Zuta 1:13, which equates Esav’s potential to that of Avraham, Yitzchak and Yaakov.) In a larger context, the rabbis who certainly had good reason to look with disgust at the corrupted ways and beliefs of their neighbors realized that these neighbors had the potential to be otherwise. They saw that dichotomy between the Divinely implanted potential and the corrupted reality personified by the Biblical Esav. The analysis presented in this chapter is largely based on such a reading of rabbinic sources. If it is a correct reading, we certainly cannot take it for granted that the spiritual descendants of Esav will never move toward reaching their potential. (Indeed, Rabbi S.R. Hirsch, in his commentary on Bereshit 33:4, asserts that we should expect that over time Esav will in fact come closer to such a potential.) On the contrary, we must be prepared that their potential can be actualized.

Indeed, Rabbi Samson Raphael Hirsch seems to view the reunion of the two brothers as foreshadowing the positive developments of his own time. (See his commentary on Bereshit 33:4, 10–11.) His Eastern European contemporary, Rabbi Naftali Tzvi Yehudah Berlin (Netziv), also strikes an optimistic tone regarding the Jewish people’s willingness to seek brotherhood with the spiritual descendants of Esav given the proper circumstances (Haamek Davar on Bereshit 33:4) Both of these commentators present modern insights, and both concentrate on what Esav has to do to bring about rapprochement. In this chapter, we will analyze the flip side of this modern rapprochement – that which is incumbent upon Yaakov.

Why is Daniel consulted last? We believe that his being asked last and the only one, like Yosef, able to help the non-Jewish emperor, reflect many facets of Jewish life in Galut. Rabbi Shimon Bar Yochai teaches a most uncomfortable lesson (cited in Rashi to Breishit 33:4 s.v. Vayishakeihu) that “Halacha Hi B’Yadu’a She’Eisav Soneh L’Yaakov”, that it is an unyielding fact that Eisav hates Yaakov. How tragic, but how prescient, is Rashbi’s sobering prediction.

There are dots over ואהרן. Meaning that only Moshe was involved in the counting of the Levites. (The dots imply that the word should not really be there, as if it were erased. See Bereishis, 33:4.) However, since both of them were involved in the count of the Israelites it is the manner of the Torah to write like this. Even though he did not take part in the count of the Levites he was still mentioned along with the count. There are those who explain Rashi’s words “he was not included in the counting of the Levites” to mean that he was not one of those who was counted. This is also implied in Tractate Bechoros 4a. However this raises a difficulty because the verse refers to those who did the counting — “whom Moshe and Aharon counted” — and not to those who were counted (Re’m). It appears to me that the correct explanation is as follows: The dots above Aharon’s name imply that he was not included in those who did the counting nor in those who were counted, because if not so why would the Torah mention Aharon and then place dots over his name. Therefore, so that you do not [mistakenly] say that he was not included in doing the counting, but he was one of those who were counted, there are dots over his name to teach that he was absent from everything, even those who were counted. This explanation is somewhat similar to the explanation that I gave for the words את צאן (Bereishis 37:12) where there are dots over את. Even though this explanation is somewhat forced, it helps to resolve a difficulty so that Rashi’s explanation in Chumash will not contradict his explanation in Tractate Bechoros where he explicitly says that Aharon was not included in the count. Similarly one can understand the statement of Bamidbar Rabbah: “The number of all the Levites whom Moshe and Aharon counted” — there are dots over his name because Aharon was not included in the count. The statement implies that he was not included in those who were counted.

Ten words in the Torah are marked with dots. They are as follows: 1. “The Eternal will judge between me and you” (Genesis 16:5). There is a dot above the letter yod in the term, “and you.” This teaches that Sarah did not say this to Abraham, but to Hagar. Some say that it means she was speaking about those who caused the fighting “between me and you.” 2. “They said to him, Where is Sarah?” (Genesis 18:9). There are dots above the letters aleph, yod, and vav in the term, “to him,” to indicate that they already knew where she was, but they nevertheless inquired about her. 3. (There is a dot on the verse,) “When she lay down and when she arose” (Genesis 19:33). There is a dot above the letter vav in the term, “When she arose” the first time it is used [with regard to Lot’s older daughter]. This teaches that he was not aware of what happened until the (younger daughter) arose. 4. “And Esau ran to greet him, and he hugged him, fell on his neck, and kissed him” (Genesis 33:4). The term for, “and kissed him,” has dots above every letter, to teach that he did not kiss him sincerely. Rabbi Shimon ben Elazar would say: It means that this kiss was sincere, but every other one he gave Jacob was not. 5. “His brothers went to shepherd their father’s flocks in Shechem” (Genesis 37:12). There are dots on the word just before “flocks.” This teaches that they did not actually go to shepherd the flocks, but to eat and drink (and indulge their temptations). 6. “All the Levites who were recorded, whom Moses and Aaron recorded” (Numbers 3:39). There are dots above Aaron’s name. Why? To teach that Aaron himself was not counted in this record. 7. “On a long journey” (Numbers 9:10). There is a dot above the letter hei in the word “long.” This teaches that this does not really mean a long journey, but any exiting the boundaries of the outer court of the Temple. 8. “We caused destruction all the way up to Nophach, which reaches into Medeba” (Numbers 21:30). There is a dot above the letter reish in the word “which.” Why? To teach that they destroyed the idolaters but not the countries themselves (whereas the practice of idolaters was to destroy entire countries). 9. “A tenth, a tenth for each” (Numbers 29:15). [This verse delineates the meal offering that accompanies the burnt offering] on the first day of the Sukkot festival. There is a dot above the letter vav in the [first occurrence of the] word “tenth.” Why? To teach that there is only one-tenth [measure] for each. 10. “The hidden things are for the Eternal our God, and the revealed things are for us and our children forever” (Deuteronomy 29:30). There are dots above the words “for us and our children,” and above the letter ayin in the word “forever.” Why? For this is what Ezra said: If Elijah comes and says to me: Why did you write it this way? I will say to him: I have already put dots above these words [to indicate I was not certain it was correct]. But if he says to me: You wrote it correctly, then I will remove the dots. There are eleven instances in the Torah where the Hebrew word for “she,” היא, is written as הוא (which means “he” or “it”) but vocalized to mean “she.” The first is: “The King of Bela, he is [i.e., “she is”] Tzur” (Genesis 14:1). The second: “He himself said to me, ‘She is my sister,’ and SHE also said, ‘He is my brother’” (Genesis 20:5). The third: “As she was being brought out, SHE sent a message to her father-in-law, saying” (Genesis 38:25). The fourth: “If one of your animals of which it is [i.e., “she is”] used for food dies” (Leviticus 11:39). The fifth: “And it [i.e., “and she”] has turned the hair white” (Leviticus 13:10). The sixth: “If the priest sees it…and it [i.e., “and she”] has faded” (Leviticus 13:21). [The seventh: “It (i.e., “she”) shall be a Sabbath of complete rest for you” (Leviticus 16:31). The eighth: “And SHE sees his nakedness” (Leviticus 20:17). The ninth: “SHE has disgraced her father” (Leviticus 21:9). The tenth: “And SHE has kept secret, and defiled herself (and she was not caught)” (Numbers 5:13). The eleventh: “A spirit of jealousy has passed over him, and he is jealous of his wife…but SHE has not defiled herself” (Numbers 5:14).

BARAITHA. Subordinate your will to the will of Heaven; for so we find that Jacob did not kiss Joseph. GEMARA. Why did he not kiss him? He thought that, since he was away from home, women may have led him astray because of his beauty; as it is written, And he presented himself unto him, and fell on his neck. (Gen. 46, 29, which does not mention Jacob kissing his son.) [Joseph] wanted to kiss him but he would not let him do so, as it is written, And he wept on his neck a good while. (ibid., a good while is explained that Joseph kept on weeping but Jacob still did not kiss him.) That is to say, he [only] kissed him when he died, as it is written, And wept upon him, and kissed him. (ibid. L, 1.) Joseph said, ‘Thirty-nine years have [passed] before him (i.e. it was thirty-nine years since Joseph left home. As Jacob lived in Egypt seventeen years (ibid. XLVII, 28), Joseph must have been separated from his father twenty-two years.) and I have not kissed my father’s mouth, and now shall I bury him without kissing him?’ That is the meaning of what is written, And Israel beheld Joseph’s sons and said: Who are these? (ibid. XLVIII, 8.) Did he not know until then who they were? But [Jacob] inquired of him whether they had been born in wedlock, (lit. ‘with a kethubah’, i.e. according to the Hebrew marriage law.) and when he showed him the kethubah his mind became at rest and he kissed them for the sake of Joseph. Raba said: Infer from this that [Joseph] was aroused sexually by her; (viz. Potiphar’s wife (ibid. XXXIX, 7ff), otherwise Jacob would not have doubted Joseph’s moral purity.) for should you say that he was not aroused by her, it has been taught: (B.M. 83b (Sonc. ed., pp. 478f.). The reference is to the story of R. Eleazar b. Simeon, who had a man arrested because of his insolence towards him and subsequently hanged. R. Eleazar regretted his action, but was assured by his disciples that the man must have been guilty of a capital crime. On hearing this, he felt relieved and reassured that his own body would not decompose after his death.) He laid his hand upon his heart (lit. ‘his inwards’, and similarly in the continuation.) and exclaimed, ‘Rejoice my heart, rejoice my heart! If matters about which you are doubtful are so, (i.e. seem to be just. He was doubtful whether the man deserved hanging.) how much more those about which you are certain! I am confident that neither worms nor decay will have power over you’. He applied to himself the verse, My flesh also dwelleth in safety. (Ps. 16, 9.) Now he (viz. R. Eleazar; and yet he felt assured that the worms would have no power over his body.) is not mentioned among those [over whom the worms have no dominion], (Cf. B.B. 17a (Sonc. ed., p. 86): ‘There are seven over whom the worms had no dominion, viz. Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob’.) how much more so Jacob who is mentioned! (How could Jacob then doubt the innocence of Joseph, seeing that the sin of suspecting the innocent would have lost him that privilege?) Therefore [we must say] that Jacob held back from kissing Joseph because of what he saw by means of the Holy Spirit. (He was inspired by God to do so in order that Joseph should not communicate her moral impurity to him.) And where is this (Joseph’s moral impurity.) alluded to? As it is written, But his (i.e. Joseph’s.) bow abode firm; (Gen. 49, 24. The word bow is found in both the passages cited. On the exegetical rule of Gezerah Shawah, inference from analogous phraseology, what applies to one applies also to the other. In Hab. the bow is described as being bare, ‘eryah, which is equated with ‘erwah, ‘forbidden intercourse’. Consequently the use of bow in connection with Joseph indicates that there was an occasion when he was aroused sinfully.) and it is written there, Thy bow is made quite bare. (Hab. 3, 9. The Heb. maṭṭeh can mean ‘rod’ or ‘tribe’. The Rabbinic interpretation is that God swore to Jacob that the tribes descended from him would be pure.) What caused him to be saved? Sworn are the rods of the word. Selah. What is the meaning of Selah? (The word. Selah is by a process of analogy equated with the words the God of Jacob … Selah; that is to say, the word sworn by the God of Jacob to him.) It is to be taken in the sense of The God of Jacob … Selah. (Ps. 46, 12.) It was quoted in refutation, And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him (Gen. 29, 13.) —is not this a case where an inference from minor to major is to be drawn? If of Laban who kissed idols and harlots it is so written, (That he kissed Jacob.) Joseph who did not kiss these [yet did not kiss Jacob]! Perhaps the verse should not have written this, but it points to Jacob’s merit. [It indicates,] And he [Laban] ran to meet him, i.e. he wanted to kiss him but [Jacob] would not permit him; he then embraced him again to kiss him, whereupon he struck [Laban] on his cheek. This may be proved from the fact that it is written wayyenashsheḳ (There are two Heb. roots with the same letters, one meaning ‘to kiss’ and the other ‘to be equipped with weapons’, and the verb in the verse is given the second sense, i.e. he attacked him.) and not wayyishshaḳ. Hence it is proved; here it is written, And he kissed them (Gen. 48, 10, where the verb is wayyishshaḳ and denotes an expression of love.) and [continues], And embraced them. What is the difference between wayyishshaḳ and wayyenashsheḳ? The latter (Which is an intensive form of the verb.) indicates [kissing] with the whole body, the former [only] with the mouth. Whence do we know that this is so? For it is written, He kisses [yishshaḳ] the lips that giveth a right answer. (Prov. 24, 26.) Wherever wayyishshaḳ occurs it denotes a [light] impress to be added to the count. (A single gesture which may form part of a further display of affection subsequently.) Come and hear: [It is stated,] And Esau ran to meet him, and embraced him, and fell on his neck and kissed him. (Gen. 33, 4, the verb being wayyishshaḳ.) Is not this [act of kissing] similar to what Laban did? The reply is: Go and see how many teeth were dug into him. (In the Heb. text the word has dots over the letters, which are taken by the Midrash to indicate that Esau’s real intention was to bite Jacob. [Cf. ARN, p. 165.]) And why? Because he [really] wanted to bite him, but at the time his teeth became as [soft as] wax and he knocked his jaws against Jacob’s neck and became weak. To that episode David alluded when he said, Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked. (Ps. 3, 8.)

Ten [letters or groups of letters] in the Torah are marked by dots: (The dots are placed above the letters. Cf. above, ARN XXXIV, p. 165 where the Rabbinical explanations are given.) In the Lord judge between me and thee (Gen. 16, 5.) there is a dot on the beth (So GRA. V and H ‘the yod’.) of ubeneka (and between thee). In and they said unto him, (ibid. XVIII, 9.) there are dots on alef-yod-waw of ’elaw (unto him). In and he knew not when she lay down, nor when she arose, (ibid. XIX, 33.) the [second] waw in ubekumah (nor when she arose) is marked with a dot. In and kissed him, (ibid. XXXIII, 4.) the entire word wayyishshaḳehu is marked by dots. In and his brethren went to feed their father’s flock, (ibid. XXXVII, 12.) the letters of ’eth (the mark of the defined accusative) are dotted. In whom Moses and Aaron numbered (Num. 3, 39.) the word Aaron is marked with dots. In or be in a journey afar off, (ibid. IX, 10.) the he in reḥoḳah (afar off) has a dot. In and we have laid waste even unto Nopha, which (ibid. XXI, 30.) the resh in ’asher (which) has a dot. In and a several tenth part, (ibid. XXIX, 15.) in the section dealing with the first day of the festival of Tabernacles, the second waw in we’issaron (and a tenth part) has a dot. In the secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children for ever, (Deut. 29, 28. [H more correctly, ‘unto us and to our children and the ‘ayin in עד’. Cf. Sanh. 43b (Sonc. ed., p. 285, n. 4) and ARN above, p. 166.]) the ‘ayin in ‘ad (for) has a dot.

Joseph flung himself upon his father’s face and wept over him and kissed him.

Eisov ran to meet him. He hugged him and fell on his neck and kissed him. They [both] wept.

And Esau ran to meet him, and hugged him, and fell upon his neck and kissed him. Esau wept for the crushing of his teeth, and Jakob wept for the tenderness of his neck.

And Esau ran to meet him, and embraced him, and fell upon his neck and kissed him, and they wept. Esau wept on account of the pain of his teeth which were shaken; but Jakob wept because of the pain of his neck.

“And Yaakov departed ….” (Bereshit, 28:10) Why did Yaakov Avinu not pray for his journey immediately upon leaving Beer Sheva, but waited until here (Beit El, north of Jerusalem) for his prayer, “if God will be with me and guard me …” for this was the prayer for his journey? This matter may be understood based on what is written in the Gemara (Bechorot, 56a), “Rav Asi said, Rabbi Yochanan said, if one acquires ten embryos in ten pregnant cows [and the animals were born after he had already owned them], all are brought into a pen and tithed.” The Gemara asks, “are we not taught, if one buys from a friend, or receives as a gift, he is exempt from having to tithe [for he must tithe only those animals born while in his possession]? Rabbi Elazar said, I say that Reb Yochanan appeared in my dream and solved it favorably. [He must tithe the unborn animals, even if they were received as embryos in animals that did not need to be tithed], for it is written, ‘so you shall do,’ [“Give Me the firstborn of your sons, so you shall do to your cattle …” Shemot 22] meaning at the time they are being ‘done’ [or fit to be offered in the Temple].” This means that if he acquired them at a time when he was obligated to tithe, then he is exempt from tithing except for the unborn animals he acquired. It is similar here with Yaakov Avinu. The solution of Rabbi Elazar only came to him after he saw Rabbi Yochanan in a dream, meaning that the only one who would understand this is the one to whom the Holy One, blessed be He, shows His attribute of mercy. Rabbi Yochanan represents this quality of God’s mercy, as it says in the Gemara (Berachot, 57a), “whoever sees Yochanan in his dream, the miracle of miracles will be done for him.” Therefore Yaakov Avinu could not pray first. In his prophetic spirit he saw all that would happen to him on his journey, and he also knew that his prayer would finish with “all that you give me I will give a tenth thereof,” so he then asked the same question as mentioned earlier in the Gemara, that one who acquires something is exempt from tithing. Therefore he could not offer this prayer, for with Yaakov it was said (Bereshit, 31:41), “I have worked six years with your sheep,” and if so, he was one who had acquired. It was only after God had appeared to him in a dream, and with Yaakov Avinu God was addressed with the title “the merciful,” as it is said (Bereshit, 33:5), “the children which God has been merciful in giving His servant.” This is akin to what is said in the Gemara, “I saw Reb Yochanan (the attribute of mercy) in a dream.” Therefore Yaakov knew that something new would be done for him, as it is written, “at the time of doing,” and Yaakov bought the sheep from Lavan in their mother’s wombs, before “the time of doing,” or birth, as his conditions with Lavan concerned the sheep that would be born from now on, and the blessing of God came upon them in their mother’s wombs. Thus they were required to be tithed. Once he understood this reason he could well pray, “if God will be with me … I will give a tenth … ”

?מי אלה לך, “how are these related to you?” Esau wanted to know if these people were Yaakov’s children or members of his household not biologically related to him, or if they were his slaves.

WHO ARE THESE WITH THEE. Mi eleh lakh can be interpreted as meaning who are these with thee, or who are these who are yours. (That is, who are these who are obviously yours. I.E. points out that lakh can be interpreted as meaning immekha (with you) or shellekha (yours). Esau knew that these women and children belonged to Jacob. What he wanted to know was their relationship to him; were they servants or children (Cherez).)

GRACIOUSLY GIVEN. Chanan means gave graciously. (Chanan usually means to show favor to, to be gracious to. Hence I.E. explains that here chanan means gave graciously.) Grant them graciously (channunu) unto us (Jud. 21:22) is similar. (Here, too, chanan has the meaning of to graciously give.) The word chinnam (This is the reading of Vat. Ebr. 38. Most of the printed texts have chanan. This reading is impossible to interpret. I.E.’s point is that chinnam comes from the root chet, nun, nun and means something gotten gratis (Filwarg, Weiser).) (gratuitously) comes from the same root. (Chanan and chinnam both come from the root chet, nun, nun. See note 7.)

וישא...מי אלה לך, these women and children whom I see, as well as all the numerous servants, who are they? Yaakov answered him concerning the children, and Esau deduced that the women next to them were their mothers.

WHO ARE THESE WITH THEE? Esau inquired about the women and children, and Jacob modestly answered, The children whom G-d hath graciously given thy servant, as he did not want to say that they were his wives. Esau thereby understood that they were the mothers of the children.

מי אלה לך WHO ARE THESE WITH THEE? (literally, to thee)? — Who are these that they should be yours (are they your children or your servants)?

Jakob spricht in seiner Erwiderung nur von den Kindern, und indem er diese Antwort auch als Auskunft für die Frauen gelten lässt, deutet er mit großer Feinheit an, wie er diesen seinen Reichtum nächst der göttlichen Gnade in leiblicher und geistiger Hinsicht seinen Frauen verdanke. Seine Frauen sind die Mütter seiner Kinder.

Who are these to you. Are they your children or your servants?.

Who are these that they should be yours? Rashi is answering the question: “Who are these” implies that Eisov did not know to whom they belonged. Why did he then say, “To you”? Thus Rashi explains, “That they should be yours.” I.e., are they your sons, servants or hirelings?

He, Esau, lifted his eyes, saw the women and the children, walking behind Jacob, and said: Who are these to you? Although his brother could have guessed, he, Jacob, said: The children with whom God has graced your servant. These are my children. Jacob repeatedly referred to himself as Esau’s servant. He opted to flatter Esau in order to preserve their cordial relationship.

מי אלה לך?, “what relations are these of yours? His question concerned all the women and children.

הילדים אשר חנן אלוקים את עבדך, “the children whom G’d has granted your servant.” Yaakov was conveying a lesson in good manners, not referring to his wives directly, letting Esau surmise that the women concerned were the mothers of these children.

Moses prayed to God to grant him knowledge of His attributes, and also pardon for His people; when the latter had been granted, he continued to pray for the knowledge of God’s essence in the words, “Show me thy glory” (ib. 18), and then received, respecting his first request, “Show me thy way,” the following favourable reply, “I will make all my goodness to pass before thee” (ib. 19); as regards the second request, however, he was told, “Thou canst not see my face” (ib. 20). The words “all my goodness” imply that God promised to show him the whole creation, concerning which it has been stated, “And God saw everything that he had made, and, behold, it was very good” (Gen. 1:31); when I say “to show him the whole creation,” I mean to imply that God promised to make him comprehend the nature of all things, their relation to each other, and the way they are governed by God both in reference to the universe as a whole and to each creature in particular. This knowledge is referred to when we are told of Moses,” he is firmly established in all mine house” (Num. 12:7); that is, “his knowledge of all the creatures in My universe is correct and firmly established”; for false opinions are not firmly established. Consequently the knowledge of the works of God is the knowledge of His attributes, by which He can be known. The fact that God promised Moses to give him a knowledge of His works, may be inferred from the circumstance that God taught him such attributes as refer exclusively to His works, viz., “merciful and gracious, longsuffering and abundant in goodness,” etc., (Exod. 34:6). It is therefore clear that the ways which Moses wished to know, and which God taught him, are the actions emanating from God. Our Sages call them middot (qualities), and speak of the thirteen middoth of God (Talm. B. Rosh ha-shanah, p. 17b); they used the term also in reference to man; comp. “there are four different middoth (characters) among those who go to the house of learning”; “There are four different middoth (characters) among those who give charity” (Mishnah Abot, 5:13, 14). They do not mean to say that God really possesses middot (qualities), but that He performs actions similar to such of our actions as originate in certain qualities, i.e., in certain psychical dispositions not that God has really such dispositions.

Whenever any one of His actions is perceived by us, we ascribe to God that emotion which is the source of the act when performed by ourselves, and call Him by an epithet which is formed from the verb expressing that emotion. We see, e.g., how well He provides for the life of the embryo of living beings; how He endows with certain faculties both the embryo itself and those who have to rear it after its birth, in order that it may be protected from death and destruction, guarded against all harm, and assisted in the performance of all that is required [for its development]. Similar acts, when performed by us, are due to a certain emotion and tenderness called mercy and pity. God is, therefore, said to be merciful: e.g., “Like as a father is merciful to his children, so the Lord is merciful to them that fear Him” (Ps. 103:13); “And I will spare them, as a man spareth (yaḥamol) his own son that serveth him” (Mal. 3:17). Such instances do not imply that God is influenced by a feeling of mercy, but that acts similar to those which a father performs for his son, out of pity, mercy and real affection, emanate from God solely for the benefit of His pious men, and are by no means the result of any impression or change—[produced in God].—When we give something to a person who has no claim upon us, we perform an act of grace; e.g., “Grant them graciously unto us” (Judges 21:22). [The same term is used in reference to God, e.g.] “which God hath graciously given” (Gen. 33:5); “Because God hath dealt graciously with me” (ib. 11). Instances of this kind are numerous. God creates and guides beings who have no claim upon Him to be created and guided by Him; He is therefore called gracious (ḥannun)—His actions towards mankind also include great calamities, which overtake individuals and bring death to them, or affect whole families and even entire regions, spread death, destroy generation after generation, and spare nothing whatsoever. Hence there occur inundations, earthquakes, destructive storms, expeditions of one nation against the other for the sake of destroying it with the sword and blotting out its memory, and many other evils of the same kind. Whenever such evils are caused by us to any person, they originate in great anger, violent jealousy, or a desire for revenge. God is therefore called, because of these acts, “jealous,” “revengeful,” “wrathful,” and “keeping anger” (Nah. 1:2) that is to say, He performs acts similar to those which, when performed by us, originate in certain psychical dispositions, in jealousy, desire for retaliation, revenge, or anger: they are in accordance with the guilt of those who are to be punished, and not the result of any emotion: for He is above all defect! The same is the case with all divine acts: though resembling those acts which emanate from our passions and psychical dispositions, they are not due to anything superadded to His essence.

“May the Lord shine His countenance to you, and be gracious to you” (Numbers 6:25). “May the Lord shine [yaer] His countenance to you” – may He grant you brightness [meor] of the eyes. Alternatively, “may the Lord shine…” – may He look upon you with a bright countenance and not with an angered countenance. Another matter: “May…shine [yaer]” – this is the light of Torah; He will enlighten your eyes and your heart in the Torah, and grant you sons who are devoted to Torah, just as it says: “For mitzva is a lamp, and Torah is light [or].” (Proverbs 6:23). “May the Lord shine [yaer] His countenance” – may He produce from you priests who kindle the altar, just as it says: “So you will not kindle [ta’iru] My altar in vain” (Malachi 1:10). And it says: “The fire on the altar shall be kept burning on it; it shall not be extinguished” (Leviticus 6:5). “And be gracious to you” – they are blessed and protected, and the Divine Presence is in their midst, from where is it derived that they are graced with knowledge and understanding? The verse states: “And be gracious to you” – just as we pray: You grace man with knowledge and teach a person understanding. Another matter: “And be gracious to you” – He will instill knowledge in you so that you will be gracious to one another and have mercy upon one another, like the matter that is stated: “And He will give you mercy…” (Deuteronomy 13:18). Another matter: “And be gracious to you” – He will grace you with children, just as it says: “The children with whom God has graced your servant” (Genesis 33:5), and it says: “God be gracious to you, my son” (Genesis 43:29). (The second verse from Genesis refers to Benjamin, whereas the first verse from Genesis refers to all the other tribes, as at that point Benjamin had not yet been born.) Another matter: “And be gracious to you” – just as it says: “May God be gracious to us and bless us; may He shine His countenance upon us, Selah” (Psalms 67:2). Another matter: “And be gracious to you [viḥuneka]” – he will grant you [yoḥnekha] your wishes. Likewise it says: “He will show grace to you [yoḥnekha] at the sound of your outcry; upon His hearing, He will answer you” (Isaiah 30:19). Another matter: “And be gracious to you” – Rabbi Ḥiyya the Great taught: The Lord will encamp [yaḥaneh] in your midst. Another matter: “And be gracious to you” – He will produce prophets from you, just as it says: “I will pour a spirit of grace and supplication upon the house of David [and upon the inhabitants of Jerusalem]” (Zechariah 12:10). Another matter: “And be gracious to you [viḥuneka]” – He will place His grace upon you everywhere that you go, just as it says: “He placed his favor [ḥino] in the eyes of [the prison warden]” (Genesis 39:21), “Esther found favor [ḥen] [in the eyes of everyone who saw her]” (Esther 2:15), “God granted Daniel kindness (The term in the verse is ḥesed, which the midrash considers synonymous with ḥen.) and compassion [before the chief of the chamberlains]” (Daniel 1:9), “and you will find grace and approbation [in the eyes of God and man]” (Proverbs 3:4). Another matter: “And be gracious to you” – regarding Torah study. Likewise it says: “It will give your head an adornment of grace…” (Proverbs 4:9), “for they will be a graceful adornment for your head…” (Proverbs 1:9). Another matter: “And be gracious to you” – with gratuitous gifts; likewise it says: “Be gracious to us, Lord; be gracious to us…” (Psalms 123:3), “so our eyes are to the Lord our God until He will be gracious to us” (Psalms 123:2). Another matter: “And be gracious to you” – to take you from subjugation to the kingdoms, just as it says: “Be gracious to us, Lord; be gracious to us, for we are sated with scorn” (Psalms 123:3). Another matter: “And be gracious to you” – to redeem you, just as it says: “Lord, be gracious to us; [we have longed] for You. [Be…our salvation in a time of suffering]” (Isaiah 33:2).

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin; (He was not yet born when Jacob said: “The children with whom God has graced your servant.”) where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29). (Joseph said it to Benjamin.) “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin]. (To obscure Rachel from Esau’s eye.) Joseph, you grew due to cows [ben parot]. (The reference is to the cows in Pharaoh’s dream.) “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot]. (The reference is to the sheaves in Pharaoh’s dream.) Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye. (Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.)

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’ (Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia. ) He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac. “They said: All is well with your servant, with our father.” (They answered about Jacob, who was alive, but not about Isaac, who was not.) “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes, (Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5). Binyamin had not yet been born at that time. ) but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30). “They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all. He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34). “He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine. They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him? (Numb. R. 15:17.) Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder. (Qid 33b; cf also yBik. 3:3 (65c).) Thus it is stated (in Lev. 19:32), “You shall rise in the presence of (To be in one’s presence is to be within four cubits.) a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages. (Since GRAY HEAD and ELDER are understood to refer to the sages.) [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also]. (In Lev. 25:36; 19:36. So why say that it refers to a sage?) It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et) (This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8.) the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau (Esau stands for any Roman.) the wicked is a rise which is wholly decline. Today he is a governor; (Gk.: eparchos.) tomorrow an assistant [governor]; the next day a captain. (Gk.: stratiotes (“citizen soldier”).) And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.” (See above Exod. 8:9.) Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.” (Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above.) Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].” Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable? (Numb. R. 15:18; Sifre to Deut. 33:5 (346).) To a palace (Lat.: palatium.) that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established (Cf. the Gk. noun basis which means “ground” or “pedestal.”) above? (See M. Sam. 5.) When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.” (Men. 27a.) And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

Everyone who occupies himself with the Torah will become a leader and a king, as it is said: By Me kings reign and princes decree justice (Prov. 8:15). Hence Moses, who occupied himself with the Torah, became a leader and a king, as is said: And there was a king in Jeshurun (Deut. 33:5). How do we know that he was greatly occupied with the Torah? It is said: And he was there with the Lord forty days and forty nights; he did neither eat bread nor drink wine (Exod. 34:28). During the day the Holy One, blessed be He, taught him the Written Law, and at night He instructed him in the Oral Law. Finally He gave him the tablets, and he descended only to discover that they had made the calf. Whereupon he broke the tablets and halted their revelry. He then sought mercy upon them. Moses did not fail to prostrate himself in a single corner while pleading in their behalf, until the Holy One, blessed be He, became reconciled with them. Then he said: Master of the Universe, give them a second tablet. He replied: I made the first tablets and you broke them; now you must replace them, as it is said: Hew these two tablets.

AND THESE ARE THE KINGS. Some say that this chapter records a prophecy. (Our verse reads, before there reigned any king over the children of Israel. Saul was Israel’s first king. Thus our chapter appears to deal with the post Mosaic period. These commentaries explain that Moses wrote our chapter as prophecy.) However, Yitzchaki (Some identify him with Isaac ben Solomon Israeli (c. 850-950). He was a philosopher, Biblical commentator and court physician to the caliphs in Egypt and Kairouan.) claims in his book that this chapter was composed during the reign of King Jehoshaphat. (A ninth-century king of Judah. Jehoshaphat was the eighth Hebrew king to reign starting from Saul. In his days the Edomites no longer had kings for they were subject to Judah. This is the reason that once the eighth Hebrew king ascended the throne it was written that the Edomites, too, had eight kings.) He explained the generations as he saw fit. Was he not rightly named Yitzchak? (A play on Gen. 27:36.) Everyone that heareth his interpretation will laugh at him. (A play on Gen. 21:6.) For he identified Hadar (v. 39) with Hadad the Edomite (I Kings 11:14) (A contemporary of King Solomon.) and also said that Mehetabel (v. 39) is to be identified with the sister of Tahpenes the queen of Egypt. (Pharaoh gave his wife Tahpenes’ sister to Hadad in marriage.) Far be it for one to believe that our chapter was written in the days of Jehoshaphat as Yitzchaki maintains. Indeed his book is fit to be burned. Why did Yitzchaki maintain that it is impossible for eight Edomite kings to have reigned before Moses (Yitchaki claimed that there were too few years between the establishment of the Edomite kingdom and Moses for eight Edomite kings to reign, for from Esau’s death, when the Edomite kingdom was established, until the Revelation at Sinai, when Moses reigned, only 193 years passed. The computation of the 193 years is as follows: The Israelites spent 210 years in Egypt, starting with Jacob’s descent to Egypt. Jacob lived there 17 years before he died. Esau died on the very day that Jacob did (Sotah 13a). We thus subtract 17 from 210 and we get 193 (Cherez).) when we find double the number of kings in Israel in about the same number of years? (The kingdom of Israel lasted for 241 years during which time Israel had 19 kings (Krinsky). I.E. says that Israel had double the number of kings of the Edomites. Either he uses a round number or does not count Zimri (I Kings 16:15) who reigned seven days; Zechariah (II Kings 15:8) who reigned six months; and Shallum who reigned a month (Ibid., v. 13). Thus Israel had 16 kings in 241 years. Why, then, is it so hard to believe that eight Edomite kings reigned in 193 years (Krinsky)? Cherez explains that the first 16 kings of Israel reigned 210 years. Thus Israel had 16 kings in 210 years.) Furthermore, there were also proportionally many more kings of Judah in the same time period than the eight Edomite kings who reigned till the age of Moses. (Judah had 21 kings in 500 years (Krinsky). Hence why couldn’t the Edomites have eight kings in 193 years.) The truth is that king, in before there reigned any king over the children of Israel, refers to Moses who was king over Israel, and so it is written, And there was a king in Jeshurun (Deut. 33:5).

Therefore the Lord himself etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, For before the child shall know to refuse the evil and choose the good, the land shall be forsaken; but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and (The following is added to show that The land shall be forsaken, can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.) it is distinctly said of whose two kings, etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of the kingdom; but if so, what meaning would be in the child’s knowing good and evil and in Maher Shalal calling father and mother? (8:4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by And I went unto the prophetess, etc. (8:3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, Behold, I and the children whom the Lord hath given me, are for signs and for wonders. Comp. The children which the Lord hath graciously given to thy servant (Gen. 33:5). (This quotation is to prove that the words, the children which the Lord has given me refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.) Those that in the former passage regard children as equivalent to pupils must produce us some analogy from Scripture. (It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as My son, but Ibn Ezra speaks of the whole phrase, children whom the Lord hath given me, and to take that in a figurative sense is not possible without some analogous examples.) Isaiah himself was a sign and an example concerning Egypt (20:3).—The Gaon says that the sign consisted in the child being a male child; (This was foretold by the prophet (ver. 14).) but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth. (If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things immediately after its birth.)

For unto us, etc. All this has come to pass through the merit of the child that is born unto us. We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old; (Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings 18:2); fifteen years before his death he fell ill (20:6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on 8:5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word ילד to adults comp. Gen. 33:5, 37:30, 44:20.) at the time of this prophecy he is, therefore, called child (ילד). פלא יועץ אל גבור אבי עד. According to some, these expressions are names of God, and the following שר שלום, the name of the child. I think that all these words are names of the child; he is called פלא wonder, (A. V., Wonderful, Counsellor, The mighty God, The everlasting Father.) (A. V., Wonderful, Counsellor, The mighty God, The everlasting Father.) (A. V., Wonderful, Counsellor, The mighty God, The everlasting Father.) (A. V., Wonderful, Counsellor, The mighty God, The everlasting Father.) because God did wonders in his days; יועץ counselling; this is distinctly said of Hezekiah (comp. 2 Chr. 30:2); אל גבור Mighty chief; for Hezekiah was powerful; אבי עד The father of perpetuity, because the reign of the house of David was prolonged through his merits: עַד has here the same meaning as in 58:15. שר שלום Prince of peace because peace was established in his days; comp. 2 Chron. 32:22

[AND BE GRACIOUS TO THEE.] If you make a request of God in a time of trouble, may He be gracious to you. Ve-yechunekka (and be gracious to thee) is similar to channuni (have pity) in have pity upon me, O ye (Job. 19:21) and chanan (graciously given) in The children whom God hath graciously given (Gen. 33:5). (According to I.E. this should be rendered, The children whom God out His pity hath given.) Ve-yechunekka comes from the same root as chanan. (Which I.E. renders, to have pity. See I.E. on Ex. 22:26 (Vol. 2, p. 490).)

אשר נתן לי אלוקים בזה, "whom G'd has granted me here." Righteous people do not let an opportunity go by without acknowledging that anything they have received was a gift of G'd. We find an example of Jacob having done the same in Genesis 33,5.

אלו-הים יחנך בני, “may G’d be gracious to you my son.” The expression is similar to the one used by Yaakov when he referred to his children as the ones whom חנן אלו-הים “G’d was gracious enough to grant him.” (Genesis 33,5). Binyamin had not yet been born at the time so Joseph used the expression here to include him in that blessing.

אלהים יחנך בני GOD BE GRACIOUS UNTO THEE, MY SON — With regard of the other sons of Jacob we have heard the expression “grace” used — viz., (33:5) “[The children] whom God hath graciously given (חנן) to thy servant”. But Benjamin had not then been born and therefore was not included amongst the children of whom Jacob used this term; on this account Joseph used the term “grace” in blessing him (Genesis Rabbah 92:5).

[38] Also in the votaries of practice Thou hast implanted a zeal to sow and beget the children of the soul, and when they are thus endowed they have cried out in their pleasure, ‘The children, wherewith Thou hast shewn mercy to Thy servant’ (Gen. 33:5). Of such children innocence is the nurse and fostermother; their souls are virgin and tender and rich in nature’s gifts, ready to receive the glorious and divine impressions of virtue’s graving.

[Eisov] raised his eyes and saw the women and children. He said, Who are these to you? He [Yaakov] said, These are the children whom God has graciously [compassionately] granted your servant.

And he lifted up his eyes and saw the wives and the children, and said, Who are these with thee? And he said, They are the souls which have been given to me through mercy from before the Lord upon thy servant.

השפחות, הנה וילדיהן ותשתחוין, “the servant maids, they and their children, and they prostrated themselves; but their children did not prostrate themselves, seeing that they were only children of servants, Esau would not insist on their making an obeisance to him. An alternate exegesis: the children only approached Esau as a sign of courtesy together with their respective mothers. They were not willing to prostrate themselves together with their mothers. Their reasoning was that their mothers being servants themselves naturally had to make an obeisance; however they, who were sons of Yaakov, were not prepared to make any obeisance to anyone. When the sons of Leah and Rachel saw that their mothers made an obeisance they decided to do the same. This is why the Torah in verse 7 writes twice: וישתחוו, “they prostrated themselves,” in the masculine mode.

ותגשן השפחות....ותשתחון, “the servant maids drew near and prostrated themselves (before Esau);” the emphasis in this verse is on the servant maids, to tell us that their children did not prostrate themselves. They considered their respective mothers as socially inferior to themselves. On the other hand, when the children of Leah observed that their mother prostrated herself they followed their mother’s example and did likewise.

(6-7) ותגשן וגו׳ ותשתחוין ותגש וגו׳ וישתחוו ואחר וגו׳ וישתחוו. Die gewöhnliche Regel, die bei einem auf männliche und weibliche Subjekte zugleich sich beziehenden Prädikate dem männlichen den Vorzug gibt, reicht hier nicht aus, weil ja gleich im ersten Satze das Prädikat in Feminalform steht. Es scheinen vielmehr bei genauerem Zusehen edle interessante Züge, insbesondere das ganze edle, mutige Selbstbewusstsein jüdischer Frauen sich zu verraten, die selbst in äußerster Gefahr aufrecht bleiben, wo das sich das stärkere nennende Geschlecht den Kopf verliert. Wie viel mögen die Frauen und die Kinder in der letzten Zeit von dem bösen Onkel gehört haben, und wie sehr mag ihnen eingeprägt worden sein, mit äußerster Demut dem Gefürchteten entgegenzutreten! Nun, die שפחות, sie und ihre Kinder traten hin und bückten sich. Das sonst ganz überflüssige הנה hebt dies ja noch ganz besonders hervor, darum ותשתחוין, die Mütter mit inbegriffen und zuerst. Waren sie ja, ihrer ganzen Vergangenheit nach, gewöhnt, sich vor noch viel weniger Gefürchteten zu beugen. Darauf trat Lea hin, das edle, stolze, selbstbewusste Weib, die eigentliche Mutter und Trägerin des Hauses, eine Lea beugt sich vor einem Esau — nicht, die Kinder taten es: ושתחוו! Nun hätte Rahel vortreten sollen, da trat Josef als Ritter schützend vor die Mutter und Rahel, ängstlich, Esau möchte zürnen, beugt, um ihn zu entwaffnen, sich rasch, damit sich Josef auch beuge, וישתחוו und so beugten sie sich beide. Darin dürfte denn auch das Motiv zu der oben gegebenen Anordnung zu suchen sein. Er ließ die Mägde voran hintreten, weil er von diesen das demütigste Benehmen erwarten durfte, Rahel und Josef zuletzt, weil er es von diesen am wenigsten erwartete.

The maidservants approached, they and their children, and they prostrated themselves, following Jacob’s lead.

ותגשן השפחות הנה וילדיהן ותשתחוין, “the maid-servants with their children approached and prostrated themselves.” In this instance no mention is made of the children prostrating themselves, as opposed to the verse describing both Rachel and Joseph as prostrating themselves. Other commentators say that originally, the sons of the maidservants did not prostrate themselves, saying that their mothers whose social status was inferior, prostrated themselves caused them to prostrate themselves, whereas they, being sons of Yaakov, would not do so. When they observed that the sons of both Leah and Rachel did prostrate themselves, the sons of the maid-servants felt that they could do no less.

“Then the maids, with their children, came forward and bowed low” [33:6]. Bilhah and Zilpah came with their children. Bilhah and Zilpah bowed down, but their children did not bow down. Hizkuni asks a question. Why did the children of Bilhah and Zilpah not bow down and the children of Rachel and Leah did bow down? The explanation is that the children of Bilhah and Zilpah thought to themselves, are we subservient that we should bow to Esau because we are the children of the maidservants? (Hizkuni, Genesis, 33:6.)

Let the deaf hear (Isa. 42:18) and the lame run and not get tired. Let the blind see (Isa. 42:18) the teeming visions (Exod. 38:8) which are gleaned and reaped by the heads of the tribes (Num. 30:2), they and their children (Gen. 33:6), commoner and priest alike, as is acknowledged properly. “All is foreseen, and permission is given” (Avot 3:16). Let the men go (Exod. 10:11) to the chief cornerstone (Ps. 118:22) to make books (Eccles. 12:12) which speak of the honor of God to the house of Israel. For all the congregation (Num. 16:3), the suckling with the venerable man (Deut. 32:25), and the mixed multitude fell a lusting (Num. 11:4) for Torah and testimony (Isa. 8:20), and the weaned child shall put his hand (Isa. 11:8).

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin; (He was not yet born when Jacob said: “The children with whom God has graced your servant.”) where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29). (Joseph said it to Benjamin.) “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin]. (To obscure Rachel from Esau’s eye.) Joseph, you grew due to cows [ben parot]. (The reference is to the cows in Pharaoh’s dream.) “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot]. (The reference is to the sheaves in Pharaoh’s dream.) Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye. (Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.)

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

“Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful [porat] tree ” – a son who broke faith [shehefer] with his brothers; a son whose brothers broke faith with him; (Joseph brought his father evil reports about his brothers (Genesis 37:2); they later sold him into slavery (Genesis 37:28). ) a son who defied [shehefer] his master’s wife; a son whose master’s wife turned against [shehefera] him. Rabbi Avin said: The son who achieved greatness through cows [parot]. (Joseph rose to prominence after interpreting Pharaoh’s dream, which featured cows.) Joseph is the son who achieved greatness through produce [perot]. “Joseph is a fruitful tree” – Joseph achieved greatness. Regarding them all it is written: “The maidservants approached…” (Genesis 33:6) (See Bereshit Rabba 90:4.) – this is what he said to him: I must repay you for that eye. (Jacob wanted to compensate Joseph for having obscured Rachel from Esau’s eye.) “Branches [banot] run [tzaada] over the wall…” – you find that when Joseph emerged to rule over Egypt, the daughters [banot] of kings would peer through the slits and would cast upon him bracelets, pendants, nose rings, and rings so he would lift his eyes and look at them. Nevertheless, he did not look at them. The Holy One blessed be He said: You did not lift your eyes and look at them; as you live, you will cause your daughters (The daughters of Tzelofḥad.) to have a foothold [tze’ida] in the Torah. What is a foothold? A Torah portion. (A passage regarding the laws of inheritance (Numbers 27:1–11) was stated as a response to the request of the daughters of Tzelofḥad. )

What did Mordekhai say to someone who would say to him: “Why are you violating the king’s command?” (Esther 3:3) Rabbi Levi said: Mordekhai would say: ‘Moses our master cautioned us in the Torah: “Cursed is the man who will craft an idol or a cast figure” (Deuteronomy 27:15), and this wicked one is rendering himself an idol. And Isaiah the prophet cautioned us: “Desist from man, who has breath in his nostrils, as what is he considered?” (Isaiah 2:22). Moreover, I am of the nobility of the Holy One blessed be He, as all the other tribes were born outside the Land of Israel and my ancestor was born in the Land of Israel.’ (Benjamin was born in Canaan, but all his older brothers were born in Padan Aram when Jacob and his wives were still dwelling with Laban.) They said to him: ‘We will tell him.’ Immediately, “they told Haman…” (Esther 3:4). Haman said to them: ‘Tell him: Didn’t his ancestor prostrate himself before my ancestor; that is what is written: “The maidservants approached…and prostrated themselves, and afterward Joseph and Rachel approached and prostrated themselves” (Genesis 33:6–7). He responded: ‘But Benjamin had not yet been born.’ They told him; that is what is written: “They told Haman.”

[TO ALL CATTLE.] Le-khol (to all) also governs two words, (See above, note 29. According to I.E. le-khol (to all), which is prefaced to cattle, also governs fowl.) for the meaning of our verse is: And the man gave names to all cattle, and to all the fowl of the air. (J.P.S. translates, And the man gave names to all cattle, and to the fowl of the air.) In that his men become few (Deut. 33:6) (It should be read as if written, In that his men not become few. In other words, the word ve-al in the first part of the verse also governs yehi (let).) and And I have not learned wisdom (Prov. 30:3) (The verse literally concludes, And I have knowledge of the Holy One. The not of the first part also applies to the second part. Thus the above should read: And I do not have knowledge of the Holy One. Thus not governs two words.) are similar. There are many other such instances.

FEW IN NUMBER. Mete (few) means men. Anything that can be numbered is deemed a few. (I.E. renders mete mispar (few in number) as men of number, i.e., few men.) Hence Rabbi Aaron Ha-Kohen, dean of the Yeshiva, (Head of the academy in Pumpeditha. Hai Gaon was among his students (Weiser).) errs in rendering literally vi-yehi metav mispar (in that his men became few) (Deut. 33:6). (Rabbi Aaron renders Deut. 33:6, and let his men be numbered. I.E. renders this verse: and let his men not be men who can be numbered.)

(Num. 16:33.) They and everything that belonged to them descended alive into the pit. Rebbi Berekhiah in the name of Rebbi Ḥelbo, even their names flew away from their papyrus rolls (Greek τόμος, “piece, roll of papyrus, volume”.) . Rebbi Yose ben Ḥanina said, even one of their needles that was in the hand of an Israel as a loan was swallowed up with them, for it is written: They and everything that belonged to them descended alive into the pit. Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die (Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.) . (Midrash Shemuel ed. Buber 5(12).) Rebbi Joshua ben Levi said, Hannah prayed for them. This is Rebbi Joshua ben Levi’s opinion, as Rebbi Joshua ben Levi said in the name of Rebbi Yose: Koraḥ’s (opinion) [band] was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts (1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23).) .

The handmaids [concubines] [then] approached, they, and their children, and prostrated themselves.

And the concubines came near, they and their children, and bowed themselves;

נגש יוסף ורחל, Joseph and Rachel approached; it is customary for the Torah when referring to a man and a woman in the same story to mention the name of the man first. Earlier, in verse 2, the Torah had mentioned the women first, even Rachel before Joseph. If you were to ask why Yaakov had not hidden Rachel just as he is supposed to have hidden Dinah? We would have to answer that all of Avraham’s descendants up to that time had strictly refrained from violating a married woman sexually. There was therefore no reason to suspect Esau of doing such a thing. Dinah, was single however, so that Yaakov reasoned that he might violate her. Joseph was not so sure and therefore insisted on walking ahead of his mother. [Seeing that he was at most seven years old at the time, it is difficult to see how he could have protected his mother in such a case. Ed.]

נגש יוסף ורחל. He made Joseph approach Esau before Rachel, seeing that Rachel was so protective of him (her only child) that she made him walk in front of her where she could constantly keep her eye on him, literally keeping him between her hands. There is an aggadic explanation (quoted by Rashi) that Joseph walked in front of his mother on his own initiative because she was so attractive that he wanted to shield her from inquisitive eyes using his tall physique to shield her from such glances. The source of the Midrash cites the wordבן פורת יוסף בן פורת עלי עין, “Joseph is a noble and prominent son, a noble and prominent son already at the source (well) (Genesis 49,22)

נגש יוסף ורחל, normally, the males are mentioned before the females. The reason why Yaakov changed that routine was so that the mothers could precede their children with the exception of Joseph and Rachel. The only reason why in verse 2 Rachel is mentioned ahead of Joseph, is because Leah was mentioned ahead of her children as were the other mothers of Yaakov’s children.

נגש יוסף ורחל JOSEPH AND RACHEL STEPPED NEAR — In the case of all the others the mothers approached before the children, but in the case of Rachel, Joseph came in front of her. He said: “My mother is a beautiful woman: for fear that this wicked man will set his fancy on her I will stand in front of her and prevent him from gazing at her ” As a reward for this Joseph merited the blessing associated with the words עלי עין "with the eye” (Genesis Rabbah 78:10).

Leah, too, and her children approached, and prostrated themselves; and afterward Joseph and Rachel also approached, and prostrated themselves.

“Joseph and Rachel came forward” [33:7]. Rashi asks a question. Why is Joseph mentioned before his mother, Rachel, and with all the other children, the mother is mentioned before their children? The explanation is that Joseph placed himself in front of his mother since she was very pretty, and so that Esau should not see her and want to take her. (Rashi, Genesis, 33:7.)

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin; (He was not yet born when Jacob said: “The children with whom God has graced your servant.”) where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29). (Joseph said it to Benjamin.) “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin]. (To obscure Rachel from Esau’s eye.) Joseph, you grew due to cows [ben parot]. (The reference is to the cows in Pharaoh’s dream.) “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot]. (The reference is to the sheaves in Pharaoh’s dream.) Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye. (Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.)

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb). (The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1.) And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel? (Below, section 14.) They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’” (Gen. R. 67:4.) He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ]. (PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18.) R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated (The reference is to the idol which the Danites took from Micah. See Jud. 17–18.) (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God. (Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b.) R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.” (This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY.) Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

The Temple was similarly constructed by means of these three attributes, as it is said: He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, and he was filled with wisdom, understanding, and skill (I Kings 7:14). Similarly, the Temple will be rebuilt in the future with these three attributes, as is said: Through wisdom is a house builded, and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant riches (Prov. 24:3–4). Therefore, And He hath filled him with the spirit of God. Where did all this wisdom come from? From the spirit of God. And He filled him with the spirit of God alludes also to Joshua, who descended from the tribe of Ephraim, as it is written: And Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9). And it refers as well to Othniel the son of Kenaz, who came from the tribe of Judah, since it is written about him: And the spirit of the Lord came upon him, and he judged Israel (Judg. 3:10). All this happened because Moses blessed the tribe: And this for Judah, and he said: “Hear, Lord, the voice of Judah, and bring him in unto his people; his hands shall contend for him, and Thou shalt be a help against his adversaries” (Deut. 33:7). When they become involved in difficulties, You shall be a help to them.

ואחר ילדה בת, “and after that she gave birth to a daughter.” After Leah had born six sons she bore a daughter. The meaning of the word ואחר is “finally, her last birth.” The word ואחר occurs in the same context in Genesis 33,7 ואחר נגש יוסף, and at the end, Joseph approached. The six sons Leah bore corresponded to the six emanations and “extremities,” in the celestial regions which are matched by parallel phenomena in the terrestrial regions bearing the seal of G’d’s name. She bore the daughter last as the שכינה is comprised of the six extremities, representing the attribute of Justice. Leah alluded to this when she called her daughter דינה, a clear reference to the attribute of Justice, מדת הדין. The name דינה contains the two middle letters of the name א-ד-נ-י, the “pronoun” of the attribute of Justice combined with two letters of the attribute of Mercy י-ה She was the product בת, of מי זהב a combination of water=חסד and זהב=גבורה. (Rabbi Chavell quotes a book called האזרח בישראל as his source for this insight. Ed.) One may also reason that she did not have any special deep kabbalistic thoughts when she named her daughter. When she had given birth to Zevulun, her sixth son, she did not want to “descend” and bear a son belonging to a “lower” emanation as she was in no need to receive input from those emanations having already succeeded to receive input from the relatively highest emanation תפארת. According to Berachot 60 Leah had been pregnant with a male fetus. She prayed to G’d to let her have a daughter. Our sages felt that Joseph would have been born as a son of Leah if not for Leah’s prayer. She did not now want to give birth to a child under a lower aegis than the one Zevulun had been born under. As a result of Leah’s attitude, her daughter Dinah eventually suffered rape at the hands of Shechem.

Leah and her children also approached and prostrated themselves, and finally Yoseif and Rochel approached and prostrated themselves.

and Leah also approached, and her children, and bowed; and afterward Joseph came near and stood before Rahel, and hid her by his stature, and they bowed.

WHAT MEANEST THOU. The word mi (what) (Mi (what) usually means who.) always refers to a person. The meaning of our clause (Mi le-khah kol ha-machneh ha-zeh literally means: who to thee all this camp? This lends itself to the two interpretations offered by I.E.) is: to whom did you send this gift, or whom were you thinking of when you sent this gift.

?ויאמר מי לך, “to whom belong?” In other words, “to whom did you send this whole camp which is at your disposal, and to who did you send all these sheep and cattle?”

למצוא חן בעיניך אדוני I have sent it to you my lord in the hope that by accepting it you would do me a favour.

WHAT MEANEST THOU BY ALL THIS CAMP WHICH I MET? Now Jacob’s servants did everything he had commanded them, but Esau refused to accept the explanation from them. Perhaps due to his haughtiness and his arrogance he did not speak to them and did not ask them, Whose art thou ? and whither goest thou? (Above, 32:18.) and they were afraid to approach him. And so he now said, What meanest thou by all this camp? for he thought that they belonged to Jacob on the basis of the words of the first messengers [whom Jacob had originally sent to inform Esau of his coming]. It may be that these messengers had so related in Esau’s camp, and it was then conveyed to Esau. Perhaps because there was no other individual on that road that had these things, [he assumed that they belonged to Jacob]. The intent of What meanest thou by all this camp? is: “Who is this person to you that you send him all these?” That is to say, “Who is this superior of yours that you send him all these?” And he answered him, “To find favour in the sight of my lord, for in my eyes, you are the superior and lord.”

?מי לך כל המחנה הזה, a reference to the herds of animals Yaakov had sent.

מי לך כל המחנה WHAT MEANEST THOU BY ALL THIS CAMP? — What is all this camp that I have met which belongs to you — as much as to say: what do you intend by it? Scripture really uses the word המחנה in reference to those who were bringing the present. A Midrashic explanation is: He had met companies of angels who thrust him and his men aside, asking them, “Who are you?” These replied, “We belong to Esau”. Whereupon the angels exclaimed, “Smite, smite!” They (Esau’s men) then said, “Let him alone; he is a son of Isaac”. They took no notice of this. “He is a grandson of Abraham”. Again they took no notice of this. “He is Jacob’s brother". Whereupon they said: if this be so, you are one with us” (Genesis Rabbah 78:11).

Who are these to you. Are they your children or your servants?

Who is this entire camp that I have met... [Rashi says this because] מי לך cannot mean the same as in v. 5, “Who are these to you,” where it meant: “Are they your servants or your sons?” For here, Eisov knew they were the gift-bearers, and surely they were Yaakov’s servants. Furthermore, why would Yaakov reply, “It was to find favor in the eyes of my master”? Perforce, Eisov was asking: “What is its purpose to you?” In other words, “Why did you go to all this trouble?” But Maharshal writes that מי לך means, “Whose are they?” You might object: If so, why did Yaakov reply, “It was to find favor in your eyes”? Should he not have replied first that they were his? The answer is: Eisov was asking, “To whom belongs this entire camp that I should inquire of him, “For what purpose did you send it?” Yaakov replied, “It was to find favor in your eyes,” as Eisov’s main inquiry was about the gift’s purpose.

The Midrashic explanation is: He met up with groups of angels... [Rashi knows this] because otherwise, what does “that whole camp” mean? The gift-bearers were only five servants! [You might ask: According to the Midrash,] why did Yaakov answer, “It was to find favor in the eyes of my master”? Will Yaakov find favor in Eisov’s eyes because the angels hit him? The answer is: When Eisov’s people said, “He is Yaakov’s brother,” the angels paid attention. This demonstrated how important Yaakov was in the angels’ eyes, and Yaakov thereby found favor in Eisov’s eyes. In other words, [the angels were] informing Eisov that Yaakov has many friends and allies, and you, too, should be among them.

He, Esau, said: For whom do you intend this entire camp of flocks of sheep, cattle, camels, and the other animals, that I met? He, Jacob, said: To find favor in the eyes of my lord. I have brought you a gift of reconciliation, which I hope you will accept.

מי לך כל המחנה הזה אשר פגשתי, “to whom belongs all this camp which I have encountered? Esau referred to the servants of Yaakov who had preceded him with the herds which have been described in detail as gifts which Esau had been reluctant to accept. Due to his arrogance, he had not deigned to speak to them, and therefore he had not known who they were. Now that he met Yaakov personally, he assumed that these herds had been sent by him, in view of his having previously met the angels that Yaakov had sent out. The thrust of his question was: “who is related to you who is so important that you have bothered to welcome him with such pomp and ceremony?” Yaakov replied simply that this was all in honour of his brother Esau.

“We asked, what do you mean by all this company which I have met?” [33:8]. Rashi writes. Esau encountered many groups of angels and they jostled and hit Esau’s people. The angels asked Esau’s people, who are you? They responded: we are with Esau. Then the angels hit them even more. They said: we are from Isaac and Abraham, and they hit them even more. Then they said: we are from the brother of Jacob and they made peace with them and did not beat them anymore. (Rashi, Genesis, 33:8.) They said: you are ours.

The whole life story of Abraham reveals that he advanced step by step both morally and spiritually. At the outset he had been a "prophet" among his contemporaries, as defined by them, by virtue of the purity of his lifestyle. This is what the Midrash meant when it referred to Abraham "walking in righteousness." Then he reached the level of being a prophet in the community he lived in, by reason of his superior intelligence (compare Midrash dover meysharim). As such, he instructed the people in wisdom directly, not only by means of his lifestyle. After he had achieved the level of rejecting material wealth acquired through oppression or even gifts from oppressors and had vowed that only G-d Himself should be the One he felt indebted to, he qualified for the first level of prophecy as defined by our standards, and G-d appeared to him in a nocturnal vision (machazeh). As a result of this, Abraham overcame the limitations his belief in astrology had imposed on him. He was raised to a level beyond the "shell of the sky" (see our opening Midrash). For the first time he became privy to visions beyond the realm of the natural. From then on, due to a change in name and his circumcision, he kept advancing so that his conduct secured for his descendants the protection of the heavenly cloud cover, the travelling well, and the supply of bread from the celestial regions. All of this was achieved with the help of the mitzvah of circumcision. The ultimate purpose of Abraham's progress had been described by the Midrash in the words "he was allowed to glimpse the king in his majesty."

Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). “He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8). Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he (The guest.) ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’ He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’

“He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8). “Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9). “He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’ When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’ “He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.” (There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people.) Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him. Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.” Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.” (Esau thereby ratified the transaction of the blessings.)

(Gen. 32:25 [24]:) SO JACOB WAS LEFT ALONE. What is written above of the matter (in vs. 8 [7])? THEN JACOB WAS VERY FRIGHTENED. WHEN THE HOLY ONE SAW HOW JACOB WAS DEPRESSED, < according to what > R. Berekhyah said, he sent four companies of angels to make war with Esau all night. (Tanh., Gen. 8:3; Gen. R. 78:11.) < When > the first company came, < one of the angels > said to them (to Esau's people): To whom do you belong? They said to them: We are children of Isaac, and < the angels > assaulted (The translation “assault,” here and in the next sentence, reads maphgi‘in for maphgishin (“bring together”).) him (Esau). He said to them: (Perhaps to another company of angels.) We are children of Abraham's children; they began assaulting him. When < Esau's people > said: We are brothers of Jacob, they began to leave them alone. Out of respect for Jacob we shall leave you alone. Thus (in Gen. 32:25 [24]): SO JACOB WAS LEFT ALONE. Now Jacob did not know how many miracles the Holy One had done for him. He did nothing; but, when he came in the morning, his brother Esau said to him (in Gen. 33:8): WHAT DO YOU MEAN BY ALL THIS HOST (MHNH) WHICH I HAVE MET? "Which I have seen" is not written here, but WHICH I HAVE MET. Now Jacob did not know that the Holy One had sent angels to him. Rather he was of the opinion that < Esau > had been occupied with the same gift (MNHH) that he had sent to him. He therefore had said to him < that it was meant > (as stated in ibid., cont.): TO FIND FAVOR IN THE EYES OF MY LORD (Esau). Then, when the Holy One saw that he was afraid, he sent Michael to him to engage in strife with him. What did the angel do with him? He appeared to him in the likeness of a shepherd. (Gen. R. 77:2.) It is so stated (in Gen. 32:25-27 [24-26]): AND SOMEONE WRESTLED WITH HIM < UNTIL THE RISING OF THE DAWN >. WHEN HE SAW THAT HE HAD NOT PREVAILED AGAINST HIM, < HE WRENCHED HIS THIGH AT ITS SOCKET >…. THEN HE SAID: SEND ME AWAY < BECAUSE THE DAWN IS RISING >….

After the first group departed, the second attacked him and continued to do what the first group had done. Then the third and fourth groups did likewise. How do we know this? From the fact that Esau said to Jacob: What meanest thou by all this camp which I met? (Gen. 33:8).

AND I HAVE SENT TO TELL MY LORD. I.e., “to announce that I am coming to you. That I may find favour in thy sight for I am at peace with you and seek your friendship.” These are Rashi’s words. Rashi’s intent is that the verse; I have sent to tell my lord, does not refer to the previous verse, I have sojourned with Laban, etc. but, instead, it says, “And I have sent to tell my lord that I have come to find favour in thy sight and to do whatever my lord will command.” But it is more correct to say that it refers to the verse above: “And I have sent to tell my lord that I have wealth, belongings, and precious things, to do with them according to your desire and will.” He thus hinted to him that he would send him a present from them, or that Esau may take from him whatever he desires. And so, when Esau asked Jacob, What meanest thou by all this camp which I met? he [Jacob] said: To find favour in the sight of my lord. (Genesis 33:8.)

המחנה האחת והכהו TO THE ONE CAMP AND SMITE IT — The word מחנה is treated grammatically as masculine or feminine: in (Psalms 27:3) “Though a camp should encamp (תחנה) against me” it is feminine; in (Genesis 33:8) “this (הזה) camp” it is masculine. Similarly there are other words treated grammatically as both masculine and feminine. For example, the word שמש in (Genesis 19:23) “The sun was risen (יצא) upon the earth” and in (Psalms 19:7) “His (the sun’s) going forth (מוצאו) is from the end of the heaven”; here it is masculine, but in (2 Kings 3:22) “and the sun shone (זרחה) upon the water” it is feminine. Similarly with רוח: in (Job 1:19) “and behold there came (באה) a great wind” it is feminine, and in the same verse “and smote (ויגע) the four corners of the house” it is masculine; in (1 Kings 19:11) “and a great (גדולה) and strong (וחזק) wind rent (מפרק) the mountains” it is both masculine and feminine. So also in the case of אש: in (Numbers 16:35) “and fire came forth (יצאה) from the Lord” it is feminine, and in (Psalms 104:4) “The flaming (להט) fire” it is masculine.

He [Eisov] said, What do you have to do with that whole camp that approached me? He [Yaakov] said, It was to find favor in the eyes of my master.

And he said, What to thee is all this troop that I have met? And he said, It is a present I have sent to find mercy in the eyes of my lord.

3. But what of the wicked people “who speak arrogantly, haughtily and contemptuously of the tzaddik” (Psalms 31:19) ? From where do they receive the ruach to fill the lack? But know! there is a RaV of the kelipah (husks). He corresponds to Esav, as is written in connection to Esav (Genesis 33:9), “I have RaV (a lot).” This also corresponds to (Genesis 36:40), “… the alufey (tribal chiefs of) Esav,” which Onkelos renders: “RaVrevay Esav”—who is the RaV of the husks.

Like seeing the face. It is a gift not of appeasement but of love, because seeing your face brings me as much joy as beholding the face of a Godly being.

I have plenty, my brother. For one thing, I have plenty and do not need more; and for another, I am your brother — not your master — so you need not give me tribute.

And Esau said I have much. Meaning much, but not everything, and Jacob said G-d blessed me and I have everything, because the wicked even if they have all the silver and gold in the World, they still feel missing, and they have much, but not all they need ,therefore said Esau I have much, but not everything, because still there is something missing. If he has a hundred in his hand, he desires two hundred. The righteous, on the other hand, even if they have little on their hands, they are satisfied and happy with their share, and it looks to them as if they have everything

ויאמר עשו יש לי רב אחי, Esau said: "I have plenty my brother." Why did Esau have to add the word "my brother" at this point? After all, who else was Esau speaking to? Besides, he should have used the word as an address at the beginning of the sentence, not as an afterthought.

Actually, Esau meant to tell Jacob that if his intention in sending him the gift was to simply let him enjoy the animals, he had plenty himself and was in no need of them. If, on the other hand, Jacob gave him the gift in order to benefit thereby personally as he had already indicated when he said: "in order to find favour in my master's eyes," אחי יהי לך, "keep it my brother." He indicated that if he was favourably disposed towards Jacob it was because he was his brother not because of the gift. His own brotherliness could only be proved if he insisted that Jacob take back the gift. Otherwise his brotherliness would be interpreted by others as self-interest.

אל נא, אם נא מצאתי חן בעיניך. "No please; if I have found favour in your eyes, etc." Why did Jacob repeat the word נא, please, in this verse?

The verse should be understood thus. Jacob agreed with Esau that his brotherliness would indeed be recognised better if he did not accept the gift. Such an argument was valid only if it had been made before Esau had already received the gift. Now that Esau had received the gift, it would be most inappropriate to return it; The first אל נא refers to Esau returning the gift. Jacob pleaded with Esau that if he indeed wanted to demonstrate his brotherliness he should do so by keeping the gift. He underlined his argument by saying: ולקחת, "and you have already accepted it." Jacob went on to say כי על כן וג׳, "the nature of this gift is not in order that you should demonstrate brotherliness but rather you should accept what is befitting when one visits high ranking individuals. One does not appear before such individuals empty-handed." Therefore, Jacob said, you can only demonstrate your goodwill towards me by keeping the gift; should you fail to do so you would shame me.

Should you be concerned that the size of the gift is such that it would impoverish me, rest assured I have all that I need; G'd has endowed me very generously. Jacob may even have hinted that he had not noticed any diminution in the size of his flocks even after he had sent the gift to Esau.

When Jacob used the expression יש לי כל "l have all that I need" in describing his economic status, he may have referred to sanctity which is also described by the word כל. There are several blessings in which Israel is compared to the sand of the sea. The meaning of the hyperbole is that just as the sand closes above any hole you make in it when you remove some of it, so Israel will be blessed by not feeling the removal of something from it as a loss, seeing that no visible void be will be left. Jacob described his economic wealth in similar terms when he explained to Esau that he had "everything." The deeper meaning of this concept is evident in Kings I 17,14 when Elijah the prophet assures the woman in the name of G'd that כד הקמח לא כלתה„ "that the jar of flour will not give out until the day that G'd will again let rain fall in the land of Israel." Examine how I explained 33,18: ויבא יעקב שלם עיר שכם. This blessing is one that all the patriarchs enjoyed in varying degrees; this is why we find the Torah using the expressions בכל, מכל or כל respectively in connection with Abraham, Isaac and Jacob (compare Baba Batra 47).

יש לי רב, “I have a great deal.” Esau spoke very haughtily. If you take a close look at the verses you will note that Yaakov is rather long-winded whereas Esau is brief and succinct. This is proof of his arrogance. Moreover, you will note that Yaakov introduces the name of G’d into every aspect of his speech, such as when he says: “the children with whom G’d has graciously endowed me.” He refers to Esau’s accepting his gift being comparable to his being allowed to see the “face of G’d;” (verse 10) or to G’d as having granted him this wealth (verse 11). Esau, on the other hand, did not refer to G’d a single time.

אחי יהי לך אשר לך , “keep what is yours my brother.” Bereshit Rabbah 78,11 comments on these words of Esau that up until that moment Yaakov still entertained doubts whether the blessings were securely his. Now that he heard Esau acknowledge “keep what is yours,” he was visibly relieved concerning the validity of these blessings. He based this on the precise wording of Esau’s comment which contained ten letters. These ten words corresponded to the ten blessings which formed the blessing commencing with the words ויתן לך (Genesis 27,28-29).

ויאמר עשו, “I do not need your gift for יש לי רב, I possess a great deal.” In Bereshit Rabbah 78,11 the words יש לי רב are understood as meaning: “keep what is yours.” Rabbi Eleazar paraphrased that the validity of a decree of divorce can be attested to only by the people who have signed it. You should not say that if our patriarch Yaakov had not fooled his father he would not have received the blessings. [Yaakov wanted to show Esau that none of these blessings had been fulfilled for him, and that his wealth was totally independent of what his father had assured him of instead of Esau. Ed.] After all these years, Esau finally acknowledged that he had not suffered as a result of Yaakov’s being blessed, so that he said “keep what is yours!”

יהי לך אשר לך BE THINE THAT WHICH IS THINE — In these words he admitted his right to the blessings (Genesis Rabbah 78:11).

יש לי רב, I most certainly do not need this gift.

אחי, יהי לך אשר לך. Seeing that you are my brother you certainly do not have to put yourself out so much in order for me to make you welcome.

Here, he conceded the blessings to him. Rashi deduced this from the extra phrase, “Let what you have remain yours.” “I have plenty,” would have sufficed.

Esau said: I have plenty, my brother. I do not need your present. Esau was almost certainly speaking the truth, as he ruled over a small state. That which is yours shall be yours. Keep the gift for yourself.

“Let what you have remain yours” [33:9]. Esau agreed to the blessings. He said to Jacob, keep what you have. Jacob was blessed by his father Isaac, by Esau, and by Esau’s angel. (Bahya, Genesis, 33:9.)

“He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8). “Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9). “He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’ When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’ “He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.” (There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people.) Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him. Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.” Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.” (Esau thereby ratified the transaction of the blessings.)

Another matter, “you have circled…enough” – that is what the verse said: “Be silent before the Lord, vehitḥolel for Him…” (Psalms 37:7). What is “vehitḥolel for Him”? Place your hope in the Holy One blessed be He, like the matter that is stated: “Why, my soul, are you stooped over? …[Have hope [hoḥili] in God]” (Psalms 42:6). Another matter, “vehitḥolel for Him” – Rabbi Taḥlifa of Caesarea said: What is “vehitḥolel for Him”? If suffering has befallen you, accept it with fear [beḥila]. “Do not contend with one who prospers” (Psalms 37:7) – this is Esau, in whose regard it is written: “Why is the way of the wicked successful?” (Jeremiah 12:1). “The man who is busy with intrigue” (Psalms 37:7) – this is Esau, (The reference is to Rome, who were identified by the Romans as descendants of Edom, and therefore of Esau. ) who judges people deceitfully. How so? The judge of the empire would judge the murderer and say: ‘Why did you kill?’ [The accused] would say: ‘I did not kill him.’ [The judge] would ask him: ‘With what did you kill him, with a sword, a spear, or a dagger?’ (The judge would not accept the claims of the defendant, and would continue to cross examine him as though he were guilty, and the defendant would be confused and say something incriminating even if he was innocent. ) Another matter, “be silent before the Lord, vehitḥolel for Him” – Rabbi Yehoshua ben Levi said: When the enemies came to destroy Jerusalem, there were sixty myriads of angels of destruction, and they were standing at the entrance of the Sanctuary in order to strike them. They saw the Divine Presence looking and being silent – from where is this derived? As it is written: “He withdrew His right hand from being before the enemy” (Lamentations 2:3) – so they [the angels] also gave them [the enemies] space [allowing them to destroy Jerusalem]. Rabbi Yehuda ben Rabbi Simon said: He saw [Esau] destroying His home and was silent, and you wish to confront him? Even now, the reward for honoring his parents is owed him. “You have circled…enough” – what is “circled the mountain [hahar]”? Rabbi Ḥanina said: Esau circulated around this parent of his [horo], namely his father, who needed him to feed him. From where is this derived? “Isaac loved Esau because of the game in his mouth” (Genesis 25:28). Rabbi Shmuel ben Rabbi Gedalya said: The Holy One blessed be He said: ‘I will pay his reward.’ When Jacob gave a gift to Esau, what did Esau say to him? “I have plenty [rav]” (Genesis 33:9); do not exert yourself. The Holy One blessed be He said: ‘With this expression, he honored [Jacob], with this expression, I will say to [the Israelites]: Turn away from him, “you have circled enough [rav].”’

Another interpretation: He had thought and said: Possessions from outside the land have no blessing in them. He was therefore squandering them. R. Hosha'ya said: A certain old man said to me: < I > am telling you < something in > the form of midrash; so, whenever you expound it, tell it in my name. (Gen. R. 78:12.) Esau is going to restore to Jacob all that he received from Jacob. It is so stated (in Ps. 72:10): THE KINGS OF TARSHISH AND OF THE ISLES SHALL RETURN TRIBUTE. "Shall bring tribute" is not written here, but SHALL RETURN TRIBUTE. I told him: This is a good saying: I will expound it in your name. He said to him: Surely if, what he had knowingly given him and had pressed upon him, that which he did not wish to receive, even as stated (in Gen. 33:9): THEN ESAU SAID: I HAVE ENOUGH—< Surely if > he would return < that >, then how much the more would they (the children of Esau) do so in the case of things which they had taken from Israel by force. In that hour I thanked him.

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood. (Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua. (Numb. R. 1:12.) When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent. (Lat.: frumentarius (“grain dealer”).) and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.” (Numb. R. 5:9.) From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. Esau said to him: O my brother, I have enough; as it is said, "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, therefore the sons of Jacob paid honour to the sons of Esau with the same expression; as it is said, "Ye have compassed this mountain long enough" (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" (Gen. 32:4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" (Gen. 33:14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, and the Holy One, blessed be He, will descend. "And there shall not be any remaining to the house of Esau; for the Lord hath spoken it" (Obad. 18).

And Jacob prosecuted his journey toward Haran, and he reached Mount Moriah, and he ‎tarried there over night near the city of Luz.‎‏ ‏And the Lord appeared there unto Jacob that ‎night, and he said unto him: I am the Lord, the God of Abraham, thy father, and the God of ‎Isaac, the land wherein thou liest, to thee will I give it, and to thy seed; and behold I am with ‎thee and will keep thee in all places whither thou goest, and I will multiply thy seed as the stars ‎of heaven, and I will cause thy enemies to fall down before thee, and when they shall wage ‎war against thee they shall never pre vail over thee; and I will bring thee back unto this land in ‎joy and gladness, with children and with great wealth. And when Jacob awoke from his sleep ‎he was exceedingly joyful at the vision which he had seen, and he called the name of that ‎place Bethel. And Jacob arose from that place much rejoiced, and when he walked his feet felt ‎light to him for gladness, and he went thence to the land of the sons of the East, and he came ‎to Haran and seated himself by the shepherd's well; and he met there several men coming ‎from Haran to feed their sheep, and Jacob inquired of them concerning their home, and they ‎said: We are from Haran; and he said unto them: Know ye Laban, son of Nahor? and they said: ‎We know him, and behold, Rachel, his daughter, cometh with the sheep of her father. And ‎while he yet spake with them Rachel came with her father's sheep, for she was a ‎shepherdess. And Jacob saw Rachel, the daughter of Laban, his mother's brother, and he ‎kissed her and lifted up his voice and wept. And Jacob told Rachel that he was Rebekah’s son, ‎her father's sister, and Rachel ran and told it to her father. And Jacob wept exceedingly ‎because he had nothing whatsoever to bring unto the house of Laban. And when Laban heard ‎of the arrival of Jacob, his sister's son, he ran to meet him, and he embraced him, and kissed ‎him, and "brought him to his house, and he gave him meat and he ate. And Jacob told him all ‎that his brother Esau had done unto him, and what his son Eliphaz did unto him on his journey. ‎And Jacob abode at Laban's house the space of a month, eating and drinking in the house of ‎Laban. And finally Laban said unto Jacob: Tell me what shall thy wages be, for why shouldst ‎thou serve me for naught? And Laban had no sons, only daughters, and his wives and hand-‎maids were still barren in those days. And these are the names of Laban's daughters, which his ‎wife Adinah had borne unto him: the name of the oldest was Leah, and the name of the ‎youngest was Rachel. And Leah was tender eyed, but Rachel was beautiful and well favored, ‎and Jacob loved her. And Jacob said unto Laban: I will serve thee seven years for Rachel, thy ‎youngest daughter. And Laban was satisfied, and Jacob served Laban seven years for Rachel, ‎his daughter.‎ And it was in the second year of Jacob's dwelling in Haran, which was the seventy-ninth year of ‎Jacob's life, that Eber, the son of Shem, died, and he was four hundred and sixty-four years old ‎when he died. And when Jacob heard that Eber died, he grieved greatly, and he wept and ‎mourned over him for many days. And in the third year of Jacob's dwelling in Haran, Bosmath, ‎daughter of Ishmael, Esau’s wife, bear unto him a son, and Esau called his name Reuel; and in ‎the fourth year of Jacob’s dwelling in the house of Laban, the Lord remembered Laban, for the ‎sake of Jacob, and sons were born unto him; and these are the names of his sons born unto ‎him in those days: His first born was Beor, and his second was Alib, and his third was Horash. ‎And the Lord gave unto Laban wealth and honor, and sons and daughters, and the man ‎increased exceedingly, for the sake of Jacob. And Jacob served Laban, his mother's brother, in ‎those days in all sorts of work and labor in the house and in the field, and the blessing of God ‎was in everything that belonged unto Laban, both in the house and in the field. And in the fifth ‎year of Jacob’s dwelling in Haran, Judith, daughter of Beeri, Esau’s wife, died in the land of ‎Canaan; and she had no sons, but two daughters. The name of the oldest was Marnith, and ‎the name of the youngest was Puith. And when Judith died, Esau went to Seir to hunt in the ‎field as heretofore, and Esau dwelt in Seir for many days. And in the sixth year of Jacob’s ‎dwelling in Haran, Esau took Abalibamah, daughter of Zebon the Hevite, to wife, in addition to ‎his other wives, and Esau brought her unto the land of Canaan; and Abalibamah conceived and ‎bear unto Esau three sons: Jaush, and Jaalon, and Korah. And there was a feud in those days in ‎the land of Canaan, between the herdsmen of Esau and the herdsmen of the inhabitants of ‎the land of Canaan. For Esau’s cattle and his wealth were too abundant to dwell in the land of ‎Canaan, in the house of his father, and the land of Canaan could not bear him by reason of his ‎cattle. And when Esau saw that the feud with the inhabitants of the land was increasing, he ‎arose with his wives, and his sons, and daughters, and with all belonging unto him, and all his ‎cattle and other property accumulated in Canaan, and he went away from the inhabitants of ‎the land to locate in the land of Seir. Thus Esau and all that were his came to dwell in Seir. And ‎now and then Esau would go to see his father and mother in the land of Canaan. And Esau ‎intermarried with the Horites, and he gave his daughters to the sons of Seir, the Horite. And ‎he gave Marzith his oldest daughter to Anah, the son of Zebon, his wife's brother, and Puith ‎he gave to Azar, the son of Bilhan, the Horite. And Esau dwelt in the mountain, he and his ‎children, and they were fruitful, and they multiplied greatly.‎ And in the seventh year when Jacob’s servitude, in which he was bound to Laban, was ‎completed, Jacob said unto Laban: Give me my wife, for my days are fulfilled. And Laban was ‎willing to do so; and Laban and Jacob gathered together all the people of the place, and they ‎prepared a feast. And in the evening Laban came to the house, and later came Jacob with all ‎the people of the feast, when Laban put out all the lights that were in the house. And Jacob ‎said unto Laban: What causeth thee to do these things unto us? And Laban replied: Such is the ‎custom in our land. And after wards Laban took Leah, his daughter, and brought her unto ‎Jacob. And Jacob came unto her, and he did not know that it was Leah. And Laban gave his ‎maid servant Zilpah to his daughter, Leah, for a hand-maid. And all the people of the feast ‎knew what Laban was doing unto Jacob, but they told not one word of it to Jacob. And all the ‎neighbors came that night to Jacob's house, and they ate and drank, and made merry before ‎Leah with music and dancing, and they cheered Jacob, exclaiming: Hilleah, hilleah (it is Leah). ‎And Jacob hearing their words, understood them not, for he thought such was the custom ‎among them. And the neighbors spoke these words before Jacob in the night, when all the ‎lights in the house were put out by Laban. And in the morning when it dawned, Jacob turned ‎unto his wife, and behold it was Leah that lay resting on his bosom. And Jacob said: Now I ‎understand what caused our neighbors to call unto me last night, Hilleah. Yes they told it unto ‎me, but I knew it not. And Jacob said unto Laban: What is this thou hast done unto me? did I ‎not serve with thee for Rachel, wherefore then hast thou beguiled me and given me Leah? ‎And Laban answered unto Jacob, saying: It must not be so done in our country to give the ‎younger into marriage before the first born; but if thou desirest to have her sister also, take ‎her for the service which thou wilt serve with me yet seven years. And Jacob did so, and he ‎took Rachel also to wife, and he served seven more years for Rachel. And Jacob came to ‎Rachel likewise, and he loved Rachel more than Leah; and Laban gave her his maid-servant ‎Bilhah, for a hand-maid. And when the Lord saw that Leah was hated, the Lord visited her, and ‎she bear unto Jacob four sons in those days, and these were their names: Reuben, Simeon, ‎Levi and Judah, and she ceased bearing afterwards.‎ And Rachel was barren in those days, she had no children. And Rachel envied her sister Leah, ‎and seeing that she bear no children to Jacob, she took her handmaid Bilhah, and she bear two ‎sons unto Jacob, Dan and Naphtali. And when Leah saw that she had ceased bearing, she also ‎took her hand maid, Zilpah, and gave her unto Jacob for a wife. And Jacob came to Zilpah also, ‎and she too bear unto Jacob two sons, Gad and Asher. And Leah conceived again, bearing unto ‎Jacob in those days two sons and one daughter, and their names were: Issachar and Zebulon, ‎and Dinah, their sister. And Rachel continued in her barrenness in those days, and Rachel ‎prayed unto the Lord, at that time, saying: Oh Lord God remember me and visit me, I pray ‎Thee, for now my husband will abandon me, because I have borne no children unto him. Oh ‎Lord, hear my cries before thee and see my misery and give me offspring like unto one of the ‎hand-maids, that I may escape further reproach. And the Lord hearkened unto Rachel and she ‎conceived and bear a son, and she said: God hath taken away my reproach. At that time ‎Rebekah, Jacob’s mother sent unto Jacob her nurse Deborah, daughter of Uz, and two of ‎Isaac’s servants with her. And they came unto Jacob to Haran, and they said unto him: ‎Rebekah sends us unto thee that thou shouldst return to thy father's house to the land of ‎Canaan. And Jacob listened to them as to what his mother had spoken, and at that time the ‎seven years which Jacob was to serve Laban for Rachel were fulfilled. And at the end of ‎fourteen years of Jacob's dwelling in the land of Haran Jacob said unto Laban: Give me my ‎wives and my children and let me go to my land, for my mother hath sent unto me from the ‎land of Canaan that I should return unto my father's house. And Laban replied unto him: Not ‎so, I pray thee, but if I have found favor in thine eyes do not leave me; appoint me thy wages ‎and I will give it, and tarry with me. And Jacob said unto him, this thou shalt give me for my ‎wages. I will pass through all thy flocks this day, removing thence all the speckled and spotted ‎cattle, and all the brown cattle among the sheep, and the spotted and speckled among the ‎goats, and of such shall be my hire. And if thou wilt do this thing for me, then I shall return to ‎feed thy flocks and to keep them. And Laban did accordingly, and he removed from his flocks ‎all that Jacob had spoken of, and gave them to him.‎ And Jacob placed into the hands of his sons all that was removed from Laban's flocks, and ‎Jacob attended to the remainder of Laban's flocks. And the servants of Isaac, which were sent ‎unto Jacob saw that Jacob would not return with them into the land of Canaan, and they went ‎away from him returning to the land of Canaan. But Deborah remained in Haran with Jacob, ‎and would not return to the land of Canaan with the servants of Isaac. And Deborah dwelt ‎with Jacob’s wives and children in Haran. And Jacob continued serving Laban for six more years ‎and whenever the sheep brought forth, Jacob removed from their midst all that were ‎speckled and spotted as he had agreed upon with Laban. And Jacob continued doing so for six ‎years, and the man increased exceedingly, and he possessed cattle, and man servants and ‎maid-servants, and camels and asses. And Jacob had two hundred herds of cattle, every head ‎of which was of a very large size, beautiful in appearance and very fruitful. And all the people ‎of the land desired to pro cure some of Jacob’s cattle, for it was very, very prosperous. And ‎many of the sons of man came to purchase some of Jacob’s stock and Jacob gave them a ‎sheep for a man-servant or for a maid-servant. Whatsoever Jacob asked from them they gave ‎him. And Jacob attained wealth, and honor, and possessions through these sales to the sons ‎of man; and the sons of Laban envied him on account of that distinction. And it came to pass ‎after some days, that Jacob heard the words of Laban’s sons, saying: Jacob hath taken away all ‎that was our father's; and of that which was our father's hath he gotten all his glory and the ‎Lord appeared unto Jacob at the end of six years saying unto him: Return into the land of thy ‎fathers and to thy kindred, and I will be with thee. Then Jacob rose up and set his sons and his ‎wives upon camels, and he went away to the land of Canaan, to his father Isaac. And Laban ‎knew nothing of Jacob’s leaving, for Laban was at that time away to shear his sheep. And ‎Rachel had stolen the images that were her father's, and she took and concealed them upon ‎the camel on which she sat. And this is the manner after which images like these were ‎prepared. They took a man that was the first born and put him to death and took all the hair ‎off his head, and then the head was salted with salt and anointed with oil. And afterwards ‎they took a small plate of copper or of gold and wrote “the name” upon it and placed the plate ‎under his tongue; and then the head was brought into the house and lights were kindled ‎around it, and they worshipped it and bowed down before it. And when they bowed down to ‎it the head spoke to them, concerning all that they would inquire of it, through the power of ‎‎“the name’” under its tongue. And some people make those images in the likeness of man, of ‎gold and of silver, and they go to them at certain times known to them, and the idols will ‎attract the power of the stars, and tell them all about future things. And the images which ‎Rachel stole from her father were of the latter kind. And Rachel stole those images of her ‎father so that he should not be able to ascertain whither Jacob had gone. And when Laban ‎returned home he asked for Jacob and his household and they could not be found, and he ‎went seeking his images to find out whither Jacob had gone. And Laban went to other images ‎and making inquiries they told him that Jacob had fled to the house of his father in Canaan.‎ And Laban rose up and took all his brethen with him and all his servants, and he pursued Jacob ‎and he overtook him on mount Gilead. And Laban said to Jacob: What hast thou done, that ‎thou hast stolen away unawares to me, and hast carried away my daughters as captives taken ‎with the sword. Where fore didst thou flee away secretly, and hast not suffered me to kiss my ‎sons and my daughters and to send them away with gladness; and wherefore hast thou stolen ‎my gods? And Jacob replied: For I said, peradventure thou wouldst take the daughters from ‎me by force and now with whomsoever thou findest thy gods let him not live. And Laban ‎searched for the images, looking through the entire tent of Jacob and through all the furniture, ‎but he found them not. Laban said unto Jacob: Let us make a covenant, I and thou, and let it ‎be for a witness between me and thee. If thou shall afflict my daughters, or if thou shalt take ‎other wives beside my daughters, and may the Lord be a witness between me and thee ‎concerning these things. And they gathered up stones and made of them a heap, and Laban ‎said: This heap is a witness between me and thee. And he called the name of that heap ‎Galeed. And Jacob and Laban offered up sacrifices on the mount, and they ate there together ‎by the heap of stones, and they remained there all night. And early in the morning Laban arose ‎and he wept over his daughters and he kissed them, and he returned to his home. And he ‎sent hastily his son Beor, who was then seventeen years of age, and with him Abihoref, the ‎son of Uz, the son of Nahor, and ten men, and they hastened and passed Jacob on the way, ‎and they went by another road to the land of Seir. And they came unto Esau, saying unto him: ‎Thus saith thy kinsman and relative Laban, thy mother's brother, the son of Bethuel: Hast thou ‎heard what thy brother hath done unto me? For he came naked unto my house, and I went to ‎meet him and I brought him with honors into my house. And I made him great, and I gave him ‎for wives my two daughters and two of my maid servants. And the Lord blessed him for my ‎sake, and he increased exceedingly, and he got sons and daughters and servants. And he hath ‎also procured great many flocks and herds, and camels and asses and gold and silver in great ‎plenty. And when he saw the abundance of his wealth, he went while I was away shearing my ‎sheep, and he ran away secretly. And he sat his wives and children upon camels and he took ‎along all his cattle and all the property which he hath gotten in my land, and turned his ‎countenance to go to Isaac his father into the land of Canaan.‎ And he did not even suffer me to kiss my daughters and their children, but he carried away my ‎daughters like captives taken by the sword, and he stole also my gods and ran away. And now I ‎have left him in the mountains near the river Jabbok with all that is his; he lacketh nothing. And ‎now if it be thy desire to go unto him thou canst find him there, and thou canst do unto him ‎whatsoever pleaseth thee best. And Laban's messengers went and told unto Esau all these ‎words. And when Esau heard the words of Laban's messengers, his anger was kindled against ‎his brother, and he remembered his hatred and his wrath burned within him. And Esau ‎hastened and gathered together his sons and his servants and the people of his household, ‎sixty men, and he assembled likewise all the sons of Seir the Horite, and their people, three ‎hundred and forty men, and he went with this number of four hundred men, to smite his ‎brother Jacob. And Esau divided this number into several bands. And he took the sixty men of ‎his sons and servants and the people of his household in one band, and intrusted them to ‎Eliphaz his oldest son. And the remaining bands he intrusted to the care of the six sons of Seir ‎the Horite, placing every man over his family and their children. And the entire camp moved ‎ahead with Esau among them, who urged them on to great speed. And Laban's messengers, ‎after having left Esau, went into the land of Canaan to the house of Rebekah, the mother of ‎Jacob and Esau and they said unto her: Be hold Esau thy son went with four hundred men ‎against his brother Jacob; for he hath heard of his coming, and therefore he went to wage war ‎with him and to kill him and to take away all that he hath. And Rebekah sent hastily seventy-‎two men of Isaac's servants to go and meet Jacob, for she said Esau might perhaps surprise ‎him on the road when meeting him. And those messengers went and they met Jacob on the ‎road on the opposite side of the brook Jabbok, and Jacob saw them and he exclaimed: This ‎camp is sent to me from God, and he called the name of that place Mahanaim. And Jacob ‎recognized all his father's men, and he kissed and embraced them and came together with all ‎of them, and inquired concerning his father and mother, and they said: All is peace with them. ‎And the messengers said unto Jacob: Thy mother Rebekah sent us to thee, saying: I have ‎heard that thy brother Esau hath gone to meet thee on the road with men from the midst of ‎the sons of Seir the Horite. Now therefore my son, listen unto my voice and reflect what thou ‎art to do. And when he meeteth thee entreat him, and do not speak unto him harshly, and ‎give him gifts from whatsoever thou findest in thy hands, wherewith the Lord hath favored ‎thee graciously. And when he inquires of thee concerning thy matters and affairs do not ‎withhold it from him, maybe he will thus be turned from his anger and thou wilt save thyself ‎and all those that are with thee, for it is in thy place to give him respectful answers as he is the ‎oldest brother.‎‏ ‏And when Jacob heard the words of his mother as told unto him by the ‎messengers, Jacob lifted up his voice and he wept a great weeping and he did at once ‎according to the command of his mother.‎

And when Israel prospers, the nations dissimulate, presenting themselves as "brothers." As Esav said to Jacob (Bereshith 33:9) "My brother, let there be yours what is yours." And thus did Chiram say to Solomon (I Kings 9:13) "What are these cities that you have given me, my brother?" (Devarim, Ibid.) "Lest they say: 'Our hand is exalted, etc.'" as in (Amos 6:13) "Behold, with our strength we have taken power for ourselves."

"And your foes will dissimulate to you" (in fear of you): When Israel was prospering, the Babylonians dissimulated to them, deporting themselves like brothers, as Esav spoke to Jacob (Bereshith 33:9) "My brother, let there be yours what is yours," and as Chiram to Solomon, (I Kings 9:13) "What are these cities that you have given me, my brother?"

ורב יעבוד צעיר, “and the older will become subservient to the younger.” This is where the Torah decreed that Yaakov, though the younger, will eventually wind up as the senior one of the twins to be born. Rav Hunna (Bereshit Rabbah 63,6) is quoted as having said that it means if Yaakov merits it he will become the senior, if not, Esau will become senior to him. [Not found in the editions of Bereshit Rabbah at my disposal. Ed.] An alternate exegesis: the word רב does not mean: “the senior one,” but simply means “הרבה,” a great deal,” or “for a long time.” The word occurs when Esau first declined Yaakov’s gift by saying: יש לי רב, “I have lots.” (Genesis 33,9).

רב לכם, סוב, “you have been skirting this land enough, now turn around (in a northerly direction) The word רב here is used in the same way as Esau used it in his encounter with Yaakov in Genesis 33,9 when he first wanted to refuse to accept Yaakov’s gift and said to him:יש לי רב אחי “I have lots, my brother;” he meant that he had been repaid sufficiently for any harm Yaakov had caused him in the past.

ורב יעבוד צעיר, “and the older one will serve the younger one.” Our author understands the word רב here not as “older, senior,” as do most commentators, but as meaning הרבה, “many, a great number.” Esau himself used the word in that sense when he told his brother Yaakov: יש לי רב, “I have lots,” (Genesis 33,9) The word may mean “lots” in terms of “time;” i.e. Esau would serve Yaakov for a long time.

Benjamin was born after Jacob redeemed himself from the stain of having attained the blessings underhandedly. He was born to a father whose rights were acknowledged; he was born after Esau surrendered the field. Until God renamed Jacob, the element of deception inherent within him was still present. It was only after the battle with the angel that Jacob prevailed openly, not through trickery, but through force of will. The angel renamed him Israel, giving him the strength to confront Esau. When they finally did meet, Esau fully and openly yielded: “Let what you have remain yours” (Genesis 33:9) – he conceded the blessings to Jacob. (BR 78:11, as quoted by Rashi.) Jacob was once more given the name Israel, this time by God himself, just prior to Benjamin’s birth.

And yet, Benjamin was innocent of theft or deception. He did not steal Joseph’s goblet. He was not part of the sale of Joseph, either. He was the clean-handed, pure son of Jacob and Rachel – and Judah, mastermind of the sale of Joseph, stepped in to take full responsibility for Benjamin’s welfare. From his oath to Jacob, “I personally will guarantee him,” (Genesis 33:9.) to his acknowledgement before Joseph of the special relationship Jacob would always have with Rachel, Joseph, and Benjamin, (When Judah declared before Joseph, “Your servant my father said to us, ‘You know that my wife bore me two sons’” (Genesis 44:27), he acknowledged the love that Jacob had for Rachel, Joseph, and Benjamin over and against Leah, the maidservants, and their offspring – including himself.) Judah passionately insisted on bearing Benjamin’s fate in his stead.

Eisov said, I have plenty. My brother, let what you have remain yours [be successful].

And Esau said, I have much substance, my brother; let what thou hast be confirmed to thee.

10. And this is why, when Yaakov wanted to gain Esav’s favor, he said: “accept this offering from my hand; for I have seen your face as one might see the face of a Divine being, and you were favorably inclined toward me” (Genesis 33:10).

כי על כן ראיתי פניך , “for I have made a special effort to meet you face to face in order to present you with this gift. The word: ראיתי, in the past tense, although at the time described Yaakov had not yet met Esau face to face, may be understood in the same way as when Avraham said to Efron, concerning the money for the field and cave of Machpelah, “נתתי כסף השדה, “I have given the money for the field;” (he had not yet given it though he kept it at hand) (Compare 23,13) Compare also the expression: הרימותי ידי ,“I have raised my hand in an oath,”(14,23) where Avraham is prepared to swear that he will not accept any loot from the King of Sodom. He was about to swear this oath, but had not yet done so.

כראות פני אלוהים, “as if being received by G’d.” (After a pilgrimage) The Torah demanded from each pilgrim to Jerusalem during the three festivals not to appear empty-handed. (Deuteronomy 16,16,(Bereshit Rabbah 78,12.)

Because I have seen your face. That is, I have merited to be reunited with you in such a manner.

Like seeing the face. You have received me as if I were a great dignitary; allow me, then, to reciprocate by accepting my gift.

NAY, I PRAY THEE. I pray my lord not to so speak. (Al na (nay, I pray thee) is short for al na yomar adoni ken (I pray my lord not to so speak) (Weiser).) I have previously noted Rabbi Samuel Ha-Nagid’s interpretation of the term al (nay). (Cf. I.E.’s comments on Gen. 19:18.)

AS ONE SEETH THE FACE OF GOD. The face of an angel. Many of the commentators explain that the angel with whom Jacob wrestled came to encourage him not to lose heart and fear Esau. For if an angel could not overcome him, certainly no human could. The word sarita (thou hast striven), in thou hast striven (sarita) with (im) God (Gen. 32:29), (It does not mean prince over. It means thou has become a prince. I.E. does not interpret sarita to mean strove. Since Jacob alluded to the angel in his comments to Esau, I.E. now goes back and concludes his comments on that incident which is reported in the previous chapter.) does not mean the same as va-yaser (Although both roots are related. Cf. D.B.G., Hebrew and English Lexicon of the Hebrew Language, Oxford, 1968.) (was prince) in And Abimelech was prince (va-yasar) over (al) Israel (Jud. 9:22), because im (with) is not the same as al (over). Our phrase (Gen. 32:29) means that you are considered a prince among the angels, and also among human princes. (I.E. interprets sarita as, you have become a sar, a prince; im Elohim, among angels; ve-im anashim, and among human princes.) Some ask, what does Scripture mean by And the sun rose upon him (Gen. 32:32) when the sun rises all over the world at the same time? (The Hebrew implies it shone upon him but not upon other places. Cf. Bereshit Rabbah 78:8, “Did the sun rise only for him?”) This is a nonsensical question because the sun rises at different times in different places. For example, there is a difference of one and a third hours in sunrise and also twelve degrees in latitude between Jerusalem and the place where I wrote this commentary, namely the city of Lucca. (A northern Italian city and capital of a Lombard duchy. Its Jewish community was among the most important in northern Italy, and it was one of the three northern Italian communities mentioned by Benjamin of Tudela (c. 1165). See Introduction.) This thing is certain and beyond doubt. The meaning of tzole’a (and he limped) (Gen. 32:32) is, he walked on one side. (I.E. explains tzela as a side (see his comments on Gen. 2:21). Tzole’a is a denominative. A healthy person walks straight, a sick person leans on one side (Cherez).) The meaning of al ken (therefore) (Gen. 32:33) is, in commemoration of this thing. (In commemoration of Jacob’s victory over the angel, or of God’s saving Jacob from being overcome by the angel (Krinsky).)

כי על כן ראיתי פניך, “inasmuch as I have seen your face.” I believe the correct interpretation of this verse is: “accept this gift from me in order to demonstrate your goodwill towards me, just as someone who offers a gift to his ruler feels reassured when the ruler condescends to accept his gift.” Our sages (Sotah 41-42) understand the words כראות פני אלוהים as follows: Rabbi Yochanan said: “it is permissible to flatter the wicked people of this world as we know from the above verse where Yaakov flattered Esau.” He disagrees with Rabbi Pedot in this regard as the latter said that even if the motivation of such flattery is based on fear, it is not permissible. He bases his opinion on Psalms 101,7: “he who speaks untruths shall not stand before My eyes.” We also have a verse in Job 13,16: “for no flatterer can come into His presence.” As to how one can reconcile the message of these verses with Yaakov’s behaviour in our verses, or rather, with Rabbi Yochanan’s view that what Yaakov did was in order, Rabbi Yochanan will reply that the type of flattery attributed here to Yaakov is permissible as it was of a general nature and his wording allowed of more than one interpretation. His words were capable of a favourable interpretation or an unfavourable interpretation. The word ראיתי, “I have seen,” could be interpreted as Yaakov being critical of Esau just as we find such a meaning in Psalms 22,18: “while they look on (יביטו יראו בי) and gloat.” A similar negative meaning can be attributed to Yaakov using the word אלוהים in describing Esau’s face. The word is meant as a description of an idol. If the wicked person to whom Yaakov’s words were addressed chose to interpret them as flattering him, then this is Esau’s problem, not Yaakov’s. Our sages in Chulin 94 are on record as saying: “if he wants to deceive himself, he cannot claim that I have deceived him.” We similarly find that the sages ( Nedarim 62) permitted the Torah scholar to say: “I am a servant of fire,” in order to secure exemption from head-tax.” The reason such apparently flagrantly idolatrous statements are admissible is that G’d Himself has been described in the Torah as אש אוכלה הוא, “a consuming fire’ (Deut. 4,24). The Torah scholar may have referred to that verse when describing himself as the “servant of fire.” Seeing that such double-entendres were motivated by fear they were permissible.

ויאמר יעקב...כי על כן ראיתי, this is precisely why it is appropriate that you accept my gift for I give it to you wholeheartedly. When I looked at your face I recognised that it bears the same features as the angel whom I have encountered and who has blessed me. Yaakov alluded to that nocturnal encounter in order to make Esau afraid to harm him. Yaakov had learned from the effect an encounter with angel- albeit it in a nocturnal vision- had had upon Lavan, who had not dared to attack him (29.31) Esau was well aware that Yaakov was a righteous man ever since his youth and he did not hesitate to believe him when told that Yaakov had encounters with angels. When Yaakov flattered Esau that the latter’s features reminded him of the features of the angel he had had a dialogue with, this was an exaggeration, of course. We find a similar exaggeration in Samuel II 14,20 where the woman from Tekoah says to King David that “my lord is wise as an angel of G’d and he knows all that goes on in the land.”

ותרצני, it was a source of satisfaction for me. Alternatively, the word could mean: “after you have displayed your goodwill towards me.”

FORASMUCH AS I HAVE SEEN THY FACE. Jacob said to him: “Take my present from me because I have seen your face, which to me is as one seeth the sight of an angel, ‘vatirtzeini’ (and thou wast pleased with me), as you indicated by accepting the present,” just as G-d ‘rotzeh’ (taketh pleasure) in them that fear Him, (Psalms 147:11.) by accepting their offerings and sacrifices. This is similar to the verses: ‘Venirtzah’ (And it shall be favourably accepted) for him; (Leviticus 1:3.) Their burnt-offerings and their sacrifices shall be ‘leratzon’ (acceptable) upon Mine altar, (Isaiah 56:7.) this being associated with the expressions: Let him be ‘retzui’ (the favoured) of his brethren, (Deuteronomy 33:24.) And the light of Thy countenance, for ‘ratzitham’ (Thou wast favourable to them), (Psalms 44:4.) For Thy servants ‘ratzu’ (take pleasure) in her stones. (Ibid., 102:15.) All these forms of ratzah connote desire and pleasure in a matter. But Rashi wrote, “Because you have agreed to pardon my offense. Vatirtzeini, you are reconciled with me.” But I have already said (Above, 32:21.) that it was not advisable for Jacob to bring iniquity to remembrance. (See Ezekiel 21:28.)

אל נא NAY, I PRAY THEE — Do not, I pray thee, speak to me thus.

אם נא מצאתי חן בעיניך ולקחת מנחתי מידי כי על כן ראיתי פניך וגו' IF NOW I HAVE FOUND FAVOUR IN THY EYES THEN TAKE MY PRESENT AT MY HAND: FOR THEREFORE I HAVE SEEN THY FACE etc. — Accept my present because (כי) it is fitting and proper for you to accept my present, for that (על כן) I have seen your face which is as dear to me as the sight of the angel — for I have seen your guardian angel. And a further reason why you should accept my present is ותרצני — because you have agreed to pardon my offence. Why, however, did he mention to him that he had seen the angel? In order that he (Esau) should be afraid of him saying, “He has seen angels and nevertheless escaped safely! Now, certainly, I shall be unable to overcome him” (Sotah 41b)

ותרצני AND THOU WAST PLEASED WITH ME — You are reconciled with me. Wherever the term רצה (the verb, or the noun רצון) occurs in Scripture it means “propitiating”; old French appaisement; English appeasing. An example is, (Leviticus 22:20) “It shall not be (לרצון) acceptable as a propitiatory sacrifice to you”, for the purpose of the sacrifices is to conciliate and to propitiate. Similarly (Proverbs 10:31) "The lips of the righteous know רצון — they understand to conciliate and propitiate.

(10-11) Jakob gesteht es geradezu: ich muss dich in diesem Augenblicke als den sittlich und geistig Höhern erkennen, du hast den höchsten Sieg über dich errungen, einen Adel der Gesinnung, vor dem ich mich beuge, בכורה und ברכה waren die beiden Punkte, die sie entzweit hatten. Über beide spricht sich Jakob aus. Hinsichtlich der בכורה, dieses geistig sittlichen Momentes, reicht er in dem מנחה dem Bruder die huldigende Anerkennung seines Seelenadels. Hinsichtlich der ברכה spricht er es aus, daß er aus ihr keinen materiellen Vorteil gezogen; was er habe, habe Gott ihm gewährt, und mit diesem durch Gottes Segen Selbsterrungenen habe er alles, und weiter gehen seine Wünsche nicht. Damit war beides gesühnt.

כראות פני אלוקים, as is the custom when one is granted an audience by the people in high office. The Torah already commanded that when appearing in Jerusalem three times a year, the Israelite fulfilling this commandment must not appear before G’d empty-handed. (Exodus 23,15)

ותרצני, in order that you will receive me with goodwill. We have a similar construction in Maleachi 1,8 הירצך או הישא פניך?, This consideration also warrants my sending you a lavish gift.

Do not tell me this. [Rashi knows this] because אַל always prefaces an order [not to do something]. Thus Rashi explains it as, “Please do not tell me this.” [Rashi is also explaining] that we should not think that “Please no” relates to Eisov’s concession of the blessings, as that cannot be. Rather, “Please no” relates only to Eisov’s statement that he has plenty and does not want the gift. (Maharshal)

For it is right and proper for you to accept my gift... Rashi adds, “It is right and proper...” since על כן means “because.” [Consequently, על כן means the same as כי.] If so, one of them should have sufficed: either על כן ראיתי פניך, or כי ראיתי פניך. Therefore Rashi added, “For it is right...” so that כי gives the reason for the preceding statement, “Take my present from my hand.” It is as if Yaakov said, “Take my present from my hand because (כי) it is right and proper for you to accept it.” Whereas על כן connects to [what follows:] “Because I have seen your face...”

Which is esteemed to me like seeing the face of an angel for I have seen your guardian angel... [Rashi is explaining that] when it says, “Like seeing,” it does not mean: “I have seen your face, like I saw the face of a Godly being.” For that would not be a reason to give Eisov a gift. Thus Rashi explains, “Which is esteemed to me like seeing...”

You have become reconciled to me... Rashi is saying that the ו of ותרצני signifies the idea: “and there is another reason to receive the gift.” Otherwise, ותרצני [is not understandable, as] it does not relate to ראות פני אלהים.

Jacob said: Please, no, if I have found favor in your eyes, and we indeed have a good relationship, receive my gift from me, since the acceptance of a gift is an expression of kinship. For therefore, I have seen your face, as the sight of the face of angels. I consider you like a marvelous being, and you welcomed me. You are so noble in my eyes that it would be an honor for me for my gift to be accepted by you.

כראות פני אלוקים ותרצני, “having seen you is like seeing an angel of G’d, and for becoming reconciled with me.” According to Rashi, Yaakov acknowledged Esau’s generosity in voluntarily reconciling himself with him. According to Nachmanides this was not the occasion when Yaakov mentioned any guilt at all. He simply told Esau that he would consider his accepting his gift as a source of great satisfaction, something comparable to being granted the vision of an angel. Looking at his brother’s face when it was well disposed towards him, was worth a great deal to him.

“For to see your face is like seeing the face of God” [33:10]. Jacob said: it is just that you should take a present from me, because I have seen you and this is like I have seen angels. That is to say, Jacob said to Esau: I have seen angels and they struggled with me and they could do nothing to me. That is to say, Esau should know that his angel had struggled with him and could do nothing, in the expectation that Esau should be afraid of Jacob. (Rashi, Genesis, 33:10.) Bahya writes. Rabbi Yohanan said: one is allowed to flatter evildoers out of fear, as Jacob did. He said to Esau: I see you gladly, like I had seen God. Even though Jacob hated Esau in his heart, yet Jacob flattered him, so that he should not do anything to him. In particular, Jacob said: “like seeing the face of God” [33:10]. In his heart, Jacob thought: I love you as much as the foreign god that you call Elohim. Similarly, Esau thought that “Elohim” means God. Our sages said that it is allowed to flatter a gentile, when the gentile thinks it is something important and the Jew thinks it is not. (Bahya, Genesis, 33:10.)

It seems to this writer that Mor u-Kezi'ah regarded the establishment of halakhic time, and hence of the Sabbath, in the places under discussion to be a matter of unresolvable doubt. To be sure, as clearly enunciated by R. David ibn Zimra, Teshuvot ha-Radvaz, I, no. 76, (See also Parashat Derakhim, Drush 23, s.v. od nakdim; R. Israel Lipschutz, Tiferet Yisra’el, Berakhot, note appended to Bo‘az, end of chapter 1; R. Chaim Joseph David Azulai, Birkei Yosef, Oraḥ Ḥayyim 242:1; R. Joseph Saul Nathanson, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, no. 154; and R. Benjamin Aryeh Weiss, Teshuvot Even Yekarah (Lemberg, 5654), no. 11.) determination of the onset and conclusion of Shabbat is determined locally. Leviticus 23:3 mandates that the Sabbath be observed "in all your habitations." That phrase is understood by Radvaz (A similar interpretation of that verse was earlier advanced by Seforno in his commentary ad locum. See also the interpretation of Exodus 31:16 advanced by the Zohar, Genesis 56a. The verse “And the children of Israel observed the Sabbath to make the Sabbath for their generations (le-dorotam)” is rendered by the Zohar as “to make the Sabbath for their dwellings (le-dirotam).”) as signifying that the onset and conclusion of Shabbat is to be determined in accordance with sunset at each particular "habitation." (R. Abraham ibn Ezra, in his commentary to Genesis 33:10, understands the verse “And the sun rose upon him” (Genesis 32:32) as reflecting this underlying solar phenomenon, i.e., the sun rose for Jacob in the locale in which he found himself but did not rise simultaneously in other areas. R. Isaac di Trani, renowned as the author of Teshuvot Maharit, declares in his Ẓofnat Pa‘aneaḥ (Venice, 5413), Drush le-Parashat Bereshit, that the work of creation did not cease throughout the globe at a single instant. Rather, the process of creation came to a halt at each point when night fell at that spot. In effect, in observing Shabbat as determined by local sunset, man emulates the Creator who ceased from the process of creation at different times in different places. Ḥatam Sofer, cited by R. Israel David Jaffe, Ḥazon le-Mo‘ed, no. 8, sec. 7, also stated that this was the case during each of the six days of creation: the work of each day did not take place simultaneously throughout the world; rather, the entities created on each day of the week were created in every geographic area while it was day in that locale. This, Ḥatam Sofer asserts, applied even to the “ten things” which the Mishnah, Avot 5:6, declared to have been created on the sixth day between sunset and nightfall, i.e., those objects were created in different places at different times. Ḥatam Sofer interprets the verse “And God finished on the seventh day… and He rested on the seventh day” (Genesis 2:2) as referring, not to a single act of cessation of labor, but to a divine comportment at two different places, viz., God completed the work of creation at one locale while at the same time resting at another locale. See also R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot (Jerusalem, 5729), p. 53; idem, Yomam (Jerusalem, 5703), p. 73; and R. Ben-Ẓion Uziel, Mishpetei Uzi’el, Oraḥ Ḥayyim, II, no. 29. Cf., R. Menachem Kasher, “Shabbat Bereshit u-Shabbat Sinai,” Talpiyot, vol. I, no. 1 (Tishri 5704), pp. 415-420. Cf., however, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, who candidly acknowledges that, in observing Shabbat according to local time “in all their habitations,” Jews do not observe Shabbat during the same time period in which the Creator ceased from the work of creation. Moreover, he regards that concept to be reflected in the otherwise problematic words of the musaf prayer: “a people who sanctify the seventh day (am mekaddeshei shevi‘i).” Jews sanctify the month and hence the festivals which are calendar dependent. Shabbat, however, is predetermined and does not require sanctification of the new moon by the Bet Din. Nevertheless, explains Sho’el u-Meshiv, since Jews must observe Shabbat “in all their habitations” at different times they are indeed a “people who sanctify the seventh day.”) Shabbat is designed as a "sign between Me and between you" (Exodus 31:13) and accordingly, is to be observed during the period representing the culmination of six days of labor in each person's locale. The Sabbath day, which includes a period of darkness and a period of daylight, is roughly twenty-four hours in length in all places other than in the extreme northern and southern regions. As a result, the Sabbath is observed on the same day of the week in all parts of the globe. Accordingly, Mor u-Kezi'ah assumes that in locales in which that cannot be the case there is no discernible method for determining the days of the week. Hence, determination of the advent of Shabbat remains either a matter of irresolvable doubt or, alternatively, there is no concept of halakhic time in such places. Therefore, Mor u-Kezi'ah rules that a person finding himself in such a place faces a problem that is no different from that confronting a person lost in the desert or confused with regard to a sequence of days and must conduct himself in an identical manner. That is precisely the import of Mor u-Kezi'ah's concluding phrase "in the manner indicated earlier with regard to one who travels in the desert," i.e., he may perform no forbidden act on any day of the week and must recite kiddush and havdalah on the seventh day of every seven-day cycle subsequent to his arrival.

The difference between angel and man lies in the freedom of will possessed by man and the absence of such freedom of choice in angels. Man is able to rise or fall morally, ethically; angels remain forever on the same plateau. Rashi and Onkelos say what they say in addition to the peshat, the plain meaning of the verse. They do so to forestall the impression that G-d is described as talking to Himself or to any of His non existent partners. We find many instances when Onkelos translates elokim as "angels of G-d," such as Jacob saying "I have seen elokim face to face" (Genesis 32,31). In the case of the serpent using this term, seeing the serpent does not have encounters with angels, the term refers simply to elokim as the Creator and His power. Even the she-ass of Bileam did not see the angel as an angel (Numbers 22). It only saw him as a threatening obstruction. Had this not been so, she would not have said to Bileam, "Do I usually act in this fashion?" She would have said, "The angel of the Lord has prevented me."

Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). “He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8). Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he (The guest.) ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’ He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’

Rabbi Ḥama ben Rabbi Ḥanina said: It was Esau’s guardian angel. That is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels, and you welcomed me” (Genesis 33:10). “He saw that he could not prevail against him, and he touched the joint of his thigh; the joint of Jacob's thigh was dislocated as he wrestled with him” (Genesis 32:26). This is analogous to an athlete who was standing and wrestling with the king’s son. He lifted his eyes, saw the king standing over him, and cast himself down before him. That is what is written: “He saw that he could not prevail against him” – He saw in the Divine Presence that he could not prevail over him. Rabbi Berekhya said: We do not know who was victorious, whether it was the angel or Jacob, but from what is written in the verse: “A man wrestled [vaye’avek] with him” – that is, who became covered with dust [avak]; the man who was with him. (Since the man who was with him became covered with dust, that indicates that Jacob was victorious.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to him [to the angel]: 'He comes against you with five amulets in his possession: His merit, his father’s merit, his mother’s merit, his grandfather’s merit, and his grandmother’s merit. Evaluate yourself whether you are able even to stand against his merit.' Immediately, “he saw that he could not prevail against him.” This is analogous to a king who had a wild dog and a tame lion. The king would take his son and embolden his heart with the lion, (He was emboldened by the fact that he would emerge victorious over the lion.) so were the dog to come and confront him, the king would say to him [the dog]: ‘The lion could not stand against him, and you seek to confront him?’ So, were the nations of the world to come and confront Israel, the Holy One blessed be He will say to them: ‘Your ministering angel could not stand against him, and you seek to confront his descendants?’ “He touched the joint of his thigh” – he touched the righteous men and women, the prophets and prophetesses, who are destined to emerge from him. Which is that [generation]? It is the generation of persecution. (The generation that lived in the wake of the Bar Kokhva rebellion.) “The joint of Jacob's thigh was dislocated [vateka]” – Rabbi Berekhya and Rabbi Eliezer, Rabbi Eliezer said: It was smoothed. (The bone that naturally protrudes in the thigh joint was driven inward, like a peg that is driven [tekua] into the ground.) Rabbi Berekya said in the name of Rabbi Asi: It was split like a fish. (It was split lengthwise. In this interpretation, vateka is a derivation of the word beka, meaning split.) Rav Naḥman bar Yaakov said: It was dislocated from its place, as it is written: “I was repulsed [vateka]…as My soul was repulsed [nake’a]” (Ezekiel 23:18). “He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). Throughout that night each of them was striking the other, this one’s shield against that one’s shield. When dawn broke: “He said: Release me, as dawn has broken.”

“Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore, I have seen your face, as the sight of the face of angels [elohim], and you welcomed me” (Genesis 33:10). “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore [I have seen your face], as the sight [kirot] of the face [penei] of elohim” – just as “the face of elohim” connotes judgment, so, “your face” connotes judgment. (Elohim in this context means judges.) Just as the face of elohim: (Elohim in this context means God.) “They shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so, you: They shall not appear before you empty-handed. “Please, take my gift that was brought to you as God has graced me, and because I have everything. He urged him, and he took it” (Genesis 33:11). “Please, take my gift that was brought to you” – he said to him: ‘How much exertion did I exert until it came into my possession, but you, it came to you on its own.’ It is not written here, “that you brought,” but rather, “that was brought” – it came to you on its own. “He urged him, and he took it” – he appeared as though he was withdrawing, but his hand was outstretched. Yehuda ben Rabbi Simon said: “Those who grovel [mitrapes] for pieces [beratzei] of silver” (Psalms 68:31) – he opens his palm [matir et hapas] and is placated [umitratze] with silver. Reish Lakish ascended to inquire after the well-being of Rabbeinu. (The grandson of Rabbi Yehuda HaNasi.) He said to him: ‘Pray for me, because this empire (The Roman empire.) is very wicked.’ He [Reish Lakish] said to him: ‘Do not take anything from anyone, and you will not need to give anything.’ While he was sitting with him, a certain woman came and gave him a bowl with a knife in it. He [Rabbeinu] stood and took the knife and returned the bowl to her. An imperial messenger came, saw it, coveted it, and took it. Before evening, Reish Lakish ascended to inquire after the well-being of Rabbeinu and saw that he was laughing. He said to him: ‘Why are you laughing?’ He [Rabbeinu] said to him: ‘That knife that you saw, a messenger from the empire came, saw it, coveted it, and took it.’ He [Reish Lakish] said to him: ‘Did I not say to you: Do not take anything from a person, and you will not need to give anything.’ A certain ignoramus said to Rabbi Hoshaya: ‘If I say to you a good saying, would you say it in public in my name?’ He said to him: ‘What is it?’ He said to him: ‘All those gifts that our patriarch Jacob gave to Esau, the nations of the world are destined to return to the messianic king in the future. What is the source? “The kings of Tarshish and of the islands will return tribute” (Psalms 72:10). It is not written here, “bring,” but rather, “return.”’ He said to him: ‘As you live, you said a good saying, and I will say it in your name.’

“He said to him: What is your name? He said: Jacob” (Genesis 32:28). “He said: No more shall Jacob be said to be your name; rather, Israel, for you have striven with God and with men, and you have prevailed” (Genesis 32:29). “He said to him: ‘What is your name?’ He said: ‘Jacob.’ “He said: No more shall Jacob be said to be your name.” “Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: Since He “confirms the word of His servant and fulfills the counsel of His messengers,” do we not know that it says: “Of Jerusalem: It will be inhabited; and of the cities of Judah: They will be built” (Isaiah 44:26)? (Namely, from the fact that the Lord fulfills the word of the angel who told Jacob that his name would be changed, we can learn that He will fulfill the word of His prophets who prophesied that Jerusalem would be inhabited.) [It refers] to one angel who appeared to our patriarch Jacob. That is what is written: “He said to him: What is your name.… No [more…] Jacob.” “And fulfills the counsel of His messengers” – as the Holy One blessed be He appeared to our patriarch Jacob in order to fulfill the decree of that angel that said to him: “No [more…] Jacob.” The Holy One blessed be He also said so to him. That is what is written: “God said to him: Your name is Jacob; [your name shall no longer be called Jacob]” (Genesis 35:10) – “no [more] shall Jacob be said.” Bar Kappara said: Anyone who calls Abraham Abram violates a positive commandment. Rabbi Levi said: A positive commandment and a prohibition. “[Your name] shall no longer be called [Abram]” (Genesis 17:5) – a prohibition; “but your name shall be Abraham” (Genesis 17:5) – a positive commandment. And yet the members of the Great Assembly called him Abram, as it is written: “You are the Lord God who chose Abram…”? It was relating a narrative and saying that while he was still Abram You chose him. Similarly, let us say that one who calls Sarah Sarai violates a positive command? (And according to Rabbi Levi a positive command and a prohibition (Genesis 17:15).) It is, rather, that only he (Abraham. The verse states: “God said to Abraham…you shall not call her name Sarai.” In the case of Abraham the verse stated “your name shall no longer be called Abram.”) was commanded in her regard. Similarly, let us say that one who calls Israel Jacob violates a positive command? It is taught: It is not that the name of Jacob will be uprooted. Rather, “but Israel shall be your name” (Genesis 35:10) – Israel will be primary and Jacob secondary. Rabbi Zechariah in the name of Rabbi Aḥa: In any case: Your name is Jacob… “but Israel shall be your name” (Genesis 35:10) – Jacob is primary, and Israel is in addition to it. “For you have striven with God and with men, and you have prevailed” – you have wrestled with the heavenly and prevailed over them, and with the earthly and prevailed over them. With the heavenly – this is the angel. Rabbi Ḥama bar Ḥanina said: He was Esau’s ministering angel. This is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels [penei elohim]” (Genesis 33:10). Just as penei elohim is judgment, so too, your face is judgment. (As it were, Esau is passing judgment on Jacob (see Bereshit Rabba 76:7).) Just as penei elohim – “you shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so too, you, I will not appear before you empty-handed. With the earthly and you prevailed over them – this is Esau and his chieftains. Alternatively, “for you have striven with God” – it is you whose image is carved on High. (The image of man in the Throne of Glory.)

(Ib. b) "And when he reached the passage, Thou mayest not," etc. We are taught in the name of R. Nathan: "At that moment when the sages tried to pacify King Agrippa, Israel deserved a punishment, because they flattered King Agrippa." R. Simon b. Chalafta said: "Since the above flattery had taken place, justice became perverted and man's actions became corrupt, so that no man can say to his associate, 'My deeds are better than yours.'" R. Juda b. Ma'araba, and according to others R. Simon b. Pazzi said: "One is permitted to flatter the wicked in this world as it is said (Is. 32, 5) The vile person shall be no more called liberal nor the churl said to be noble. This refers to the future world, hence in this world one is permitted to do so." R. Simon b. Lakish said: "The above may be inferred from the following (Gen. 33, 10) It is as though I had seen the face of an angel, and because thou hast received me kindly." This will differ with R. Levi's statement, for R. Levi said: "Unto what may the incident of Jacob and Esau be likened? Unto a man who invited his friend to a banquet. The guest being aware that the host desired to kill him [was afraid that poison might be in the food] passed a remark that the dish tastes like the dish he eats in the Royal house. His enemy said to himself: 'Since he is known to the Royal family, I am afraid to kill him.' In like manner was it with Jacob, when he mentioned the face of an Angel, it was for the purpose of frightening Esau he should not kill him."

R. Abahu said in the name of R. Simeon the son of Lakish: When Aaron saw that the angel was about to overpower him, he placed the censer before his countenance, as it is said: They shall put incense before Thee, and whole burnt-offering upon Thine altar (Deut. 33:10). This reveals how beloved incense is. R. Isaac the son of Eliezer declared: You know that after he constructed the Tabernacle and all its implements, he slaughtered the sacrifices, and arranged them on the altar, he set the table, made the menorah, and did everything that had to be done, but the Shekhinah still had not descended. Only when the incense was offered did it descend. You know this for it is written: Awake, O north wind, and come, thou south; blow upon my garden that the spice thereof may flow out (Song 4:16). The Holy One, blessed be He, said: You shall be forgiven in this world because of the incense, but in the world-to-come, I will offer unto Thee burnt-offerings of fatlings, with the smoke of rams; I will offer bullocks with goats. Selah (Ps. 66:15).

"Judah became holy. When Israel arrived at the sea, they fought with each other. One tribe went down to the sea first, and the sea did not dry up until they entered it. They continued to descend until they reached the bottom of the sea, as it is said: "Save me, O God! For the waters have come up to my neck" (Psalm 69:2). It is also written: "And the children of Israel went into the midst of the sea on dry ground" (Exodus 14:22). Benjamin the Righteous went first into the sea, as it is said: "There is little Benjamin, their ruler, in the lead" (Psalm 68:28). Do not read "in the lead" [in Hebrew: "ro'dem"], but rather "into the sea" [in Hebrew: "yored yam"]. What did Nachshon ben Aminadav do? He jumped into the waves of the sea and sanctified the name of the Lord before all, and rebuked Benjamin, as it is said: "The leaders of Judah were shouting, and the rulers were with them" (Psalm 68:28). And it was under the leadership of Nachshon ben Yehudah that Israel crossed. And because he rebuked his brothers, he merited the purple robe, as it is written: "And they clothed Daniel with purple" (Daniel 5:29). God said to him, "You rebuked your brother to sanctify My name. You shall be a ruler over your brothers." Judah truly became holy through his leadership. The sea saw that Israel was fighting each other over the sanctity of God's name. The sea said, "What am I standing here for?" and immediately fled, as it is said: "The sea saw and fled" (Psalm 114:3). Another interpretation: The sea saw that Joseph's coffin was being lowered into it and said, "I will flee before him," as it is said: "And the sea fled before them" (Genesis 33:10). Just as the sea was a miracle for them, it shall be a miracle for you. Be like the sea and flee. Another interpretation: The sea did not want to split because the people were rebelling. It said, "They rebel, and I will split before them," as it is said: "They were rebellious at the sea, at the Red Sea" (Psalm 106:7). And just as the sea was punished for rebelling, God rebuked it, as it is said: "He rebuked the Red Sea also, and it dried up" (Psalm 106:9). As soon as the sea saw this, it fled, as it is said: "Be ashamed, O Sidon, for the sea speaks, the stronghold of the sea, saying: I have not been in labor or given birth, I have not raised young men or brought up young women." The sea said: I am afraid of Him because I have no protection other than Him. You, on the other hand, have raised numerous young men and brought up countless young women, yet you are not afraid of Him. (Exodus 14:29).

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob. In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’ Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: (The angel said to Jacob.) ‘Cross mine and I will cross yours.’ (Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef).) After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.” (The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock.) Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.” (This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.) The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18). Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. “He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution. (The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel.) “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it. (The bone that protrudes from the thigh no longer protruded.) Rabbi Berekhya said in the name of Rav Asi: (The Hebrew text says Ravasa, which is short for Rav Asi.) He fractured it like [one splits] a fish. (Lengthwise.) Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).

כי על כן עברתם FORASMUCH AS YE HAVE PASSED —For (כי) I ask you this thing because that (על כן) you have honoured me by calling at my place. כי] על כן] has the same meaning as על אשר “because that”. So, too, is the meaning wherever כי על כן occurs in Scripture, e. g., (Genesis 19:9) “For (כי) I ask you this because that (על כן) they have come under the shadow of my roof”; (Genesis 33:10)

“For (כי) you ought to do this because that (על כן) I have seen thy face”; (Genesis 38:26) “for (כי) she has done right because that (על כן) I gave her not”; (Numbers 10:31) “for (כי) thou ought to accompany us because that (על כן) thou knowest how we are to encamp”.

Because Heb. עַל-כֵּן. Like עַל אֲשֶׁר, because of that which. Comp. (Gen. 33:10) “Because (כִּי עַל-כֵּן) I saw your face”; (ibid. 27:36) “because (כִּי עַל-כֵּן) I did not give her to Shelah my son.”

”Make peace with me.” A greeting, as in, “And Yaakov greeted [=ויברך] Paroh.” (Bereishis 47:7.) (See Rashi in Bereishis 33:10 and above, in II Melochim 5:15.)

כי על כן ידעת — This is similar to על אשר ידעת, like (Genesis 38:26) “For (כי) she has acted rightly, because (על כן) I did not give her to Selah, my son”; (Genesis 19:8): “For (כי) this kindness please do out of respect to me, because (על כן) they have come under the shadow of my roof”; (Genesis 33:10): “For (כי) it is fitting and proper for you to accept my present, because (על כן) I have seen your face."

Because I loved Heb. על-כן. Because I loved Your commandments, it is fitting that You teach me a time of good will, and what I should do for You that You should accept me. There are many [instances of] על-כן that are to be interpreted as “because”; e.g., (Gen. 33:10): “because (כי על-כן) I have seen your face”; (Num. 10:33). “because (כי על-כן) you know our encampment”; (Isa. 15: 7), “Because of (כי על-כן) the many things they did.”

Rabbi Shimon ben Lakish said that this can be proven from here. Jacob said to Esau: “I have seen your face, as one sees the face of angels, and you were pleased with me” (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.

The Gemara suggests: And let us derive a verbal analogy from the face of God, as it is written: “For I have seen your face as one sees the face of [penei] God, and you were pleased with me” (Genesis 33:10). The term penei is used with regard to the face of God as well. The Gemara rejects this suggestion: If you grasped many, you did not grasp anything; if you grasped few, you grasped something.

In Lord of lords, (Deut. 10, 17.) the first is sacred and the second is secular; in the God of Abraham (Gen. 31, 53.) it is sacred; in the God of Nahor (ibid.; Nahor did not worship the true God.) it is secular; in the God of their father (ibid.; Terah (their father) was an idolater.) it is secular. In Thou shalt not revile God (Ex. 22, 27.) [the noun may bear] a sacred or secular meaning. (It may denote God or judges.) R. Simeon maintains that the noun is sacred. (V inserts ‘as it says’ within brackets, the words being redundant. [H omits and reads ‘Ishmael’ instead of ‘Simeon’.]) In Forasmuch as I have seen thy face, as one seeth the face of God (Gen. 33, 10.) the noun is secular; (Because it refers to an angel or prince.) in God’s camp (ibid. XXXII, 3.) the noun is sacred.

Yaakov said, Please, no. If I have found favor in your eyes [now], take [accept] my present from my hand, because I have seen your face [and it was] like seeing the face of a God[ly being] [great ones]; and you have received me favorably.

And Jakob said, Say not so, I beseech thee. If now I have found favor in thy eyes, accept my present from my hand; because I have seen the look of thy face, and it is to me as the vision of the face of thy angel; for, lo, thou art propitious to me.

It is known in kabbalistic circles that a righteous person, a ‎צדיק‎, is also referred to as ‎בן‎, “son.” When the Jewish people ‎conduct themselves in the manner desired by G’d, the Torah ‎quotes G’d as referring to them as ‎בנים‎, “sons, children.” ‎‎(Deuteronomy 14,1) What distinguishes a righteous person from ‎normal people is that he does not suffer from an insatiable ‎appetite for the comforts and allures that this world has to offer, ‎but is content with what he has been granted by his Creator. This ‎is another way of describing him as possessing ‎כל‎, everything. He ‎does not feel that he lacks anything. This is especially true of the ‎type of righteous people who spend their days asking G’d to ‎dispense His largesse to others whom they perceive to be in need. ‎Their concern for others instead of their asking G’d for more for ‎themselves, stamps them as having been blessed ‎בכל‎, “with ‎everything.” Moreover, it is to be assumed that people who ‎concern themselves with the needs of their peers all the time, are ‎clearly content that G’d has already given them all that they ‎require for themselves. It is appropriate for every good Jew to emulate Avraham’s ‎example in this respect, and this is why the same expression, i.e. ‎מכל‎ in the case of Yitzchok (Genesis 27,33), and ‎כל‎ in the case of ‎Yaakov, (Genesis 33,11) has been used by the Torah to document ‎that if Avraham was the “father” of this attitude, his children, i.e. ‎descendants, have emulated him, so that the term ‎בת‎ as we ‎explained several times, is a reference to the container from ‎which the largesse of G’d is dispensed. What the sages meant ‎when they said that G’d had blessed Avraham with a ‎בת‎, is that ‎his descendants had cultivated this virtue of his, of being ‎concerned first and foremost with the needs of others. In psalms ‎‎21,3 David expresses his gratitude to G’d Who has granted him all ‎of his aspirations. He too had emulated this virtue that his ‎people’s founding father had been able to implant in his ‎offspring.‎‎

4. Therefore, Yaakov, who is the aspect of inner intelligence, merited grace. As is written (Genesis 33:11), “God has ChaNani (granted me grace).” He, therefore, blessed the tribes with CheiN, as in (ibid., 33:5), “The children with whom the Lord has ChaNan (graced) your servant.” And Binyamin, who was not there at the time, was therefore blessed by Yosef with grace, as is written (Genesis 43:29), “May the Lord yaChNkha (grant you grace), my son.”

וכי יש לי כל, “seeing that I have everything;” he meant that he possessed everything in order to confront Esau if the need would arise to do so. This was because Joseph had already been born, so that he was in possession of fire and flame to burn Esau who has been compared by the prophet to mere straw. (Ovadiah I,18)

קח נא את ברכתי, the word ברכתי here means: “my gift.” It occurs in this sense in Kings II 5,15 קח נא ברכה מאת עבדך, “please accept a gift from your servant.”

אשר הובאת לך, by the servants who have been walking ahead of me behind those herds. Besides, I have all the wealth and honour I could wish for.

ויפצר בו, he pleaded with him insistently until he agreed to accept it.

TAKE, I PRAY THEE, MY BLESSING. I.e., the gift. Likewise, Make your blessing with me (II Kings 18:31.) means “bring me a gift” or “make your peace with me.” So also, Take a blessing of thy servant (Ibid., 5:15.) means “take a present from thy servant.” They called a gift which a man sends of his own free will “a blessing” because he sends it from that with which G-d had blessed him, just as the verse states, Wherewith the Eternal thy G-d hath blessed thee thou shalt give unto him, (Deuteronomy 15:14.) and just as Scripture said above, And he took of that which he had with him. (Above, 32:14.) However, a specific gift of that which has been agreed upon as due the king is called mas (tribute).

חנני, this should by rights be חננני, that is why the first letter נ has a dagesh.

ברכתי means MY PRESENT — a present such as this that is brought, when one has an audience with a person after an interval of time is intended only as a greeting. Now wherever the term "blessing” (ברכה) is used in connection with an audience — as for example, (47:7) “Jacob blessed (ויברך) Pharaoh”, and (2 Kings 18:31) "make your peace (ברכה) with me” mentioned in connection with Sennacherib, and also (2 Samuel 8:10) to salute him and to bless him (לברכו)” mentioned in connection with Toi, King of Hamath — they all signify greeting, O.I. saluer. So that here, too: ברכתי really means “mon salut” — my greetings and the term is then transferred to the greeting-present.

אשר הבאת לך THAT IS BROUGHT TO THEE without any exertion on your part. I have myself taken the trouble to bring it all this way until it has reached your hand (Genesis Rabbah 78:12).

חַנַּנִי GOD HATH FAVOURED ME — The first נ has a Dagesh, because it serves the purpose of two נ’s since it should have said חַנְנַנִי as we always find the forms of חנן with two נ’s. The third נ here (Rashi means the third that is pronounced) serves as part of the accusative pronominal suffix (meaning “me”), as (Isaiah 29:16) עשני "He made me”, and as (30:20) זבדני “he endowed me”.

יש לי כל I HAVE EVERYTHING — all that will supply my needs. But Esau spoke proudly (v. 8): I have (רב) abundance — far more than my needs.

ויפצר בו, in order for him to accept the gift. Yaakov was aware that bribes sway people’s minds; in this case he used the bribe to blind Esau’s judgment. We encounter the very opposite with the prophet Elisha in Kings II 5,16 where he is urged to accept a well deserved gift and refuses, so that Naaman will know that a true servant of the Lord does not accept a reward for someone else’s accomplishment, i.e. G’d having cured Naaman from his leprosy.

You did not need to exert yourself for it, whereas I toiled... I.e., since you did not exert yourself over it like I did, it is fitting that you accept it. “Until it has come into your hand” means: until this time when it has already come into your hand.

Please, take my gift that was brought to you. I realize that you do not need the present, but I am offering it to you anyway, as God has graced me, and because I have everything. I lose nothing by giving you this gift. Apparently, Esau did not realize the extent of Jacob’s wealth. He did not ask about Jacob’s whole camp and flocks, perhaps because Jacob had cautiously left them behind. He, Jacob, urged him, Esau, to accept his present, and he took it.

קח נא את ברכתי, “please accept my gift.” When man sends a totally free-willed gift, מנחה, such a gift is described as a ברכה, a blessing. The reason is that he voluntarily gives away something which G’d had blessed him with. A gift which one tenders to a king, on the other hand, is called מס, “tax.”

ויפצר בו ויקח, “insisted, and Esau accepted.” There is a Midrash which explains why Yaakov made a point of having Esau accept his gift. Formerly, Esau and Yaakov had sort of divided the world into two domains, the here and now, and the hereafter. Yaakov had chosen for himself the hereafter, whereas Esau had chosen the here and now. When Esau now found out that Yaakov had acquired a substantial amount of wealth in the here and now, he was liable to demand in exchange part of the hereafter for himself. Yaakov now offered him everything in order to forestall any such claim by Esau. Esau agreed in principle, but stipulated that in the event that any of his people would want to convert to Judaism that Yaakov would accept such converts. This is the meaning of Esau’s proposal in verse 13 and 15.

“He urged him, he accepted” [33:11]. Jacob pleaded with Esau that he should take the present. Esau took the present and Esau said to Jacob: I will do you a favor and will go slowly. (Rashi, Genesis, 33:11.) Jacob very much wanted to keep Esau at a distance and he said: I cannot keep up with you. “For the children are frail” [33:13]. The children are frail and small. Bahya cites a midrash. Esau said to Jacob: let us divide this world and the world to come between us. Jacob responded: the children are frail and weak in the commandments. If they will take this world, they will not be able to withstand the Day of Judgment and will not be able to suffer Gehenna. (Bahya, Genesis, 33:12.)

As explained above, HaShem-יהו"ה, blessed is He, gave this quality called All-Kol-כל as a gift to Avraham, being that it is the foundation of the blessing-Brachah-ברכה and the pool-Breichah-בריכה. The Torah hints to this when it states, (Genesis 24:1) “And HaShem-יהו"ה blessed Avraham in all-BaKol-בכל.” From Avraham it was given over to Yitzchak, as it states, (Genesis 27:33) “And I ate from all-MiKol-מכל before you came, and I blessed him.” It was then transferred from Yitzchak to Yaakov, as it states, (Genesis 33:11) “For God has been gracious with me and I have all-Kol-כל.” That is, Yaakov said to Esav, “Lest it enter your mind that what I have given you caused a lacking for me, know that all the keys to the supernal blessing-Brachah-ברכה have been given over into my hand and that it includes all-Kol-כל.” This is the meaning of his words, “I have all-Kol-כל. Thus, I lack nothing as a result of giving to you.”

Now, all these legions between the earth and the heavens, are like a person who walks in a place of danger. So too, to ascend to the firmament, one’s prayers must pass through these camps. If one is meritorious, robbers will not attack his prayers, but if he is not meritorious, many obstacles and destructive forces will attack him on the way.

Now, wherever in Torah you come across the word All-Kol-כל keep this principle in mind and remember that it indicates one of three matters. Sometimes the word “All-Kol-כל” refers to HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי, sometimes it refers to His quality of Lordship-Adona”y-אדנ״י, and sometimes it indicates the sum of all creations, and as you have been shown to know, everything comes into being from the power of “All-Kol-כל.” This being so, contemplate what Torah states about our forefathers. About Avraham, it says, (Genesis 24:1) “HaShem-יהו״ה blessed Avraham in all-Kol-כל,” about Yitzchak, it says, (Genesis 27:33) “I partook of all-Kol-כל,” and about Yaakov, it says, (Genesis 33:11) “I have all-Kol-כל.” That is, all three were blessed with the quality that includes all-Kol-כל.

and “With everything”; (Jacob said: “I have everything.” Genesis 33:11)

Ours and all that is ours— just as our forefathers were blessed— Abraham, Isaac, and Jacob— In all things, (Abraham was blessed “in all things.” Genesis 24:1) “From everything,” (Isaac said: “I have partaken from everything.” Genesis 27:33) and “With everything”; (Jacob said: “I have everything.” Genesis 33:11) so may He bless us, all of us together, with a perfect blessing and let us say Amein.

Ours and all that is ours— just as our forefathers were blessed— Abraham, Isaac, and Jacob— In all things, (Abraham was blessed “in all things.” Genesis 24:1) "From everything," (Isaac said: “I have partaken from everything.” Genesis 27:33) and "With everything"; (Jacob said: “I have everything.” Genesis 33:11) so may He bless us, all of us together, with a perfect blessing and let us say Amein.

and "With everything"; (Jacob said: “I have everything.” Genesis 33:11)

“And blessed is God, the Most High, who delivered your enemies into your hand. He gave him a tithe of everything” (Genesis 14:20). “And blessed is God, the Most High, who delivered [migen] your enemies into your hand” – Rabbi Huna said: He turned the plot [mangenin] against you upon your enemies. Rabbi Yudan said: How many stratagems [mangenaot] did I perform in order to deliver them into your hand. They (The two sets of kings.) had been fond of one another; this one would send letters to that one, and that one would send gifts to this one, but I incited discord between this one and that one so they would come and fall into your hand. “He gave him a tithe of everything [mikol]” – Rabbi Yehuda bar Rav Simon said: On the basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted. Regarding Abraham it is written: “The Lord had blessed Avraham with everything [bakol]” (Genesis 24:1), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Isaac it is written: “And I partook of all [mikol]” (Genesis 27:33), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Jacob it is written: “For God has graced me and because I have everything [kol]” (Genesis 33:11), due to the merit of: “He gave him a tithe of everything [mikol].” From where did Israel merit the Priestly Benediction? (Numbers 6:23–26.) Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: From Abraham: “So [ko] shall your descendants be” (Genesis 15:5) – “so [ko] shall you bless the children of Israel” (Numbers 6:23). Rabbi Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ko]” (Genesis 22:5). That is why the Omnipresent said: “So [ko] you shall bless the children of Israel.” The Rabbis said: From Jacob, as it is stated: “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Corresponding to it is: “So [ko] shall you bless the children of Israel.” Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I increase your descendants like the stars? (This section is referring to the verse: “He took him outside, and said: Look now to the heavens, and count the stars, if you could count them, and He said to him: So [ko] will your offspring be” (Genesis 15:5).) When I reveal Myself to them through the word ko’ – “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said: When I reveal Myself to their leader (Moses.) through the word ko: “So [ko] said the Lord: My firstborn son is Israel” (Exodus 4:22).

“Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore, I have seen your face, as the sight of the face of angels [elohim], and you welcomed me” (Genesis 33:10). “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore [I have seen your face], as the sight [kirot] of the face [penei] of elohim” – just as “the face of elohim” connotes judgment, so, “your face” connotes judgment. (Elohim in this context means judges.) Just as the face of elohim: (Elohim in this context means God.) “They shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so, you: They shall not appear before you empty-handed. “Please, take my gift that was brought to you as God has graced me, and because I have everything. He urged him, and he took it” (Genesis 33:11). “Please, take my gift that was brought to you” – he said to him: ‘How much exertion did I exert until it came into my possession, but you, it came to you on its own.’ It is not written here, “that you brought,” but rather, “that was brought” – it came to you on its own. “He urged him, and he took it” – he appeared as though he was withdrawing, but his hand was outstretched. Yehuda ben Rabbi Simon said: “Those who grovel [mitrapes] for pieces [beratzei] of silver” (Psalms 68:31) – he opens his palm [matir et hapas] and is placated [umitratze] with silver. Reish Lakish ascended to inquire after the well-being of Rabbeinu. (The grandson of Rabbi Yehuda HaNasi.) He said to him: ‘Pray for me, because this empire (The Roman empire.) is very wicked.’ He [Reish Lakish] said to him: ‘Do not take anything from anyone, and you will not need to give anything.’ While he was sitting with him, a certain woman came and gave him a bowl with a knife in it. He [Rabbeinu] stood and took the knife and returned the bowl to her. An imperial messenger came, saw it, coveted it, and took it. Before evening, Reish Lakish ascended to inquire after the well-being of Rabbeinu and saw that he was laughing. He said to him: ‘Why are you laughing?’ He [Rabbeinu] said to him: ‘That knife that you saw, a messenger from the empire came, saw it, coveted it, and took it.’ He [Reish Lakish] said to him: ‘Did I not say to you: Do not take anything from a person, and you will not need to give anything.’ A certain ignoramus said to Rabbi Hoshaya: ‘If I say to you a good saying, would you say it in public in my name?’ He said to him: ‘What is it?’ He said to him: ‘All those gifts that our patriarch Jacob gave to Esau, the nations of the world are destined to return to the messianic king in the future. What is the source? “The kings of Tarshish and of the islands will return tribute” (Psalms 72:10). It is not written here, “bring,” but rather, “return.”’ He said to him: ‘As you live, you said a good saying, and I will say it in your name.’

What is meant by the plague was stayed? R. Isaac declared that this means that he grasped the angel and restrained him. Therefore, when Moses was about to depart from this world, he said: Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise up (Deut. 33:11). Bless, Lord, his substance, that is, may his strength be blessed. Accept the work of his hands alludes to the incense through which he atoned, as it is said: And he put on the incense, and made atonement (Num. 17:12). Smite through the loins of them that rise up indicates that he smote the angel and restrained him.

I have already hinted that Jacob, who referred to himself as possessing כל, "all," in Genesis 33,11, is similarly described by that term in our grace prayer. What is meant is his remaining totally alive, seeing all his children continued to live according to their father's tenets. Jacob was also called איש, and our sages relate that whereas Jacob did not die, Esau did die (Taanit 8). Esau had said of himself in Genesis 25,32 that he was headed for death. Jacob's ability to remain "alive," חי, began with Sarah, who was not attached to the קליפה, and through whose son, ביצחק, one side of such pollutants was already removed, i.e. מיצחק, hence the description of his blessing as מכל. The terms בכל-מכל-כל, refer to elimination of the pollutants in ever-increasing measure. Abraham therefore is at the bottom of such a chain whereas Jacob is at the top, and thus was called חי.

And it mentioned three levels: “Has goodness bestowed upon him, his life is lengthened, and he inherits the land.” And these three things, which are levels of the world to come, are known to the sages and to the understanding. As that which it said, “has goodness bestowed upon him,” is the full goodness; “his life is lengthened,” is life that is completely eternal; “and he inherits the land,” is meaning to say that he will have in the world to come, that which includes everything. And hence it said, “and he inherits the land” - as it is written (Deuteronomy 8:9), “A land [...] in which you will lack nothing.” Such that he will have the complete good, which is mentioned in that which it said, “has goodness bestowed upon him”; and he will have eternal life which is hinted to in that which it said, “his life is lengthened”; and [he will have] the good that encompasses everything that is hinted to in that which it said, “and he inherits the land” - about which it is stated, “A land [...] in which you will lack nothing.” And it is as it is written with Avraham (Genesis 24:1), “and the Lord blessed Avraham with everything”; and with Yitzchak (Genesis 27:33), “and I ate of everything”; and with Yaakov (Genesis 33:11), “I have everything.” And in the first chapter of Bava Kamma (16b), they said about this, “Three were given a taste of the world to come,” as it is found there. Such that from this you learn that the world to come is everything, and there is nothing to add upon these three things - if there is complete good, if there is eternal life and if there is good that encompasses everything. And behold length of days is clinging to the supernal level, from which there is length of days. And the bestowing of good is the clinging to the level of good, as is known. “And he inherits the land,” is the holy Land of Israel that encompasses everything. And just like they hint to the world to come, so too do they hint to the levels of this world. So from this, the whole discussion [in the Gemara] is like its plain sense.

Jacob gave the blessing back. Indeed, he said so explicitly. He said to Esau: “Please accept the blessing [birkati] that was brought to you, for God has been gracious to me and I have all I need” (Gen. 33:11). In this reading of the story, Rebecca and Jacob made a mistake – a forgivable one, an understandable one, but a mistake nonetheless. The blessing Isaac was about to give Esau was not the blessing of Abraham. He intended to give Esau a blessing appropriate to him. In so doing, he was acting on the basis of precedent. God had blessed Ishmael with the words, “I will make him into a great nation” (Gen. 21:18). This was the fulfilment of a promise God had given Abraham many years before when He told him that it would be Isaac, not Ishmael, who would continue the covenant:

וצויתי את ברכתי, "And I shall command My blessing, etc." The blessing referred to in this verse does not pertain to the growth of the crop; that blessing has already been mentioned when the Torah spoke of the earth giving its full yield. The blessing the Torah speaks of here is in the nature of what we read in Kings I 17 and Kings II chapter 4 where the prophet made the little bit of oil of the respective petitioners stretch miraculously. This is alluded to in the words of our verse that ועשת את התבואה, i.e. that the existing crop will be made to last for three years. My comments on Genesis 33,9-11 are relevant to this verse.

Stubborness. An expression adding, and similarly, "He urged [וַיִפְצַר] him," ( Bereishis 33:11.) i.e., he spoke many words to convince him.

A blessing [a gift]. A gift of peace, upon greeting, [e.g.,] when a student or a servant greets [his] master, (See Bereishis 33:11.) salud, in O.F. (Na’amon lived as a righteous gentile, keeping the seven commandments that God gave to Noach and his descendants. However, he did not convert to Judaism. See Maseches Gittin 57b.)

brings a gift of violence Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33: 11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.”

[42] And so though you be the younger in birth you shall be accounted the elder and judged worthy of the elder’s place. And if your life to the end be a progress to the better, the Father will give you not only the birthright of the elder, but the whole inheritance, even as He did to Jacob, who overthrew the seat and foundation of passion—Jacob who confessed his life’s story in the words ‘God has had mercy on me and all things are mine’ (Gen. 33:11), words of sound doctrine and instruction for life, for on God’s mercy, as a sure anchor, all things rest.

a taste of the World-to-Come. They are: Abraham, Isaac, and Jacob. Abraham, as it is written with regard to him: “And the Lord blessed Abraham with everything” (Genesis 24:1). Isaac, as it is written with regard to him: “And I have eaten from everything” (Genesis 27:33). Jacob, as it is written with regard to him: “Because I have everything” (Genesis 33:11). This teaches that already in their lifetimes they merited everything, i.e., perfection.

He continues the interpretation: But if he repents from his arrogance, he is gathered in death at his proper time like Abraham our forefather, as it is stated: “Yes, they are brought low, they are gathered in as all [kakkol] others” (Job 24:24), indicating that when he repents from his arrogance he will die like Abraham, Isaac, and Jacob, as it is written about them that they were blessed with the term “all,” as in the verse above. With regard to Abraham, the verse states: “And the Lord had blessed Abraham in all things [bakkol]” (Genesis 24:1). With regard to Isaac, the verse states: “And I have eaten of all [mikkol]” (Genesis 27:33). With regard to Jacob, the verse states: “And because I have all [khol]” (Genesis 33:11). And if one does not repent, then, the verse in Job continues: “And wither like the tops of the husks.”

Please [Now] accept my blessing [present] as it was brought to you, for God has been gracious to me, for I have everything. He thus urged him and he took [accepted] it.

Receive now the present which is brought to thee, because it hath been given me through mercy from before the Lord, and because I have much substance. And he urged upon him, and he received.

I will move on with you. Alternatively, “I will go along to exchange stories with you”.

LET US TAKE OUR JOURNEY. Some say that nisah (let us take our journey) is an imperative. (According to this interpretation nisah (let us take our journey) means, take your journey. The usual form for let us take our journey is nissa with a dagesh in the samakh, not nisah which does not have a dagesh in the samekh and has a heh at the end. The usual imperative form for take your journey is sa. The commentators quoted by I.E. point out that in the elongated imperative the first letter of the root is vocalized with a chirik and the last with a kamatz, as in shilchah. Cf. Rashi.) It is similar to shilchah (send) in Send (shilchah) the lad (Gen. 43:8) (An elongated imperative. The usual form of the imperative for send is shelach.) and niflu (fall) in Fall (niflu) on us (Hos. 10:8). (Most roots having a nun as their first root letter drop the nun in the imperative, thus the imperative of nun, samekh, ayin is sa. I.E. points out that in nun, peh, lamed, the nun does not drop in the imperative. Hence while in nasa the nun normally drops out in the imperative, it does not in the elongated imperative. Hence nisah is similar to niflu.)

AND LET US GO. All of us. (In contradistinction to nisah, ve-nelekhah (and let us go) which is a plural. I.E. further points out that the meaning of and I will go before thee is: I will not move away from thee (Weiser). Compare Rashi, and I will go before thee, equally with thee. Krinky suggests that I.E.’s interpretation is: even if I perchance go before thee, I will not go far from thee but will keep up with thee.) And I will go before thee; i.e., I will not move away from you. However, it is possible that nisah is similar to va-nissse’ah (Nissse’ah in Ezra 8:31 is an elongated first person plural imperfect meaning: we will depart, we will take our journey. The vav prefixed to it changes it to a perfect. Hence va-nisse’ah means: then we departed. I.E. now says nisah in our verse, too, is a first person plural imperfect meaning: let us take our journey. However, he does not explain why there is no dagesh in the samekh.) (then we departed) in Then we departed (va-nisse’ah) from the river of Ahava (Ezra 8:31). The meaning of our verse thus is: Let us all take our journey, (That is, nisah is a first person plural imperfect. According to the first interpretation our verse reads: Take your journey, and let us go, and I will go before thee; according to the second: Let us take our journey, and let us go, and I will go before thee.) and I will go before thee.

נסעה ונלכה ואלכה , “travel on and let us go!” Seeing that Esau uses both the singular and the plural when he said “let us go,” and “I will proceed, etc.,” it is possible to understand that Esau made two requests of Yaakov. He said: “if you want to we can travel together. Alternately, I will keep my distance and proceed on a course parallel to yours”. The word נגדך would then have a similar meaning to Genesis 21,16 ותשב לה מנגד הרחק, “she sat down some distance away.” Yaakov replied that he could not travel together with Esau. This is why he said: “my lord knows that the children are tender, etc.” However, Esau did travel a parallel route some distance away. This is what the Torah means that he went to Seir, whereas Yaakov went to Sukkot. According to the Midrash: There is a deeper meaning behind the mention of these names. When Esau said נסעה ונלכה, “let us travel on,” Esau had said to Yaakov: “let us divide the world” i.e. both the present life as well as the hereafter between us. Yaakov replied: “the children are tender;” he meant that they are still not trained to perform the commandments. If I choose to give them part of the attractions in the present life before they are able to handle such temptations, ומתו כל הצאן, “the whole flock may die,” (figure of speech for forfeiting one’s afterlife) and they will not be ready to cope with judgment in Gehinom. Therefore, יעבר נא אדוני, “go ahead my lord (and take possession of the good life in this world) and I will take my time in exile, etc. i.e. אתנהלה לאטי “according to my own slow pace”. The word אט occurs as an expression signifying שפלות, humiliation, in Kings I 21,27 “Achav walked in humiliation.” Yaakov implied that while in exile in this world he would not rebel against his humiliating conditions by provoking war against the host countries. This is implied by the words לרגל המלאכה. As to how long such a condition of the Jewish people in exile would continue, he said עד אשר אבא אל אדוני שעירה “until I come to my lord to Se-ir,” meaning until the time of the redemption arrives when ועלו מושיעים בהר שעיר, when they will conquer Mount Se-ir.

ויאמר נסעה, it is possible that Esau’s “suggestion” was in the nature of a command. He was conscious that Yaakov’s progress would be slow due to the animals as well as the children some of whom were of tender age.

ואלכה לנגדך, I will go faster but will remain close by, נגדך,. Alternately, the word נסעה is suggestion in the plural mode, Esau suggesting that they proceed side by side.

נסעה is an imperative like שִׁמְעָה and שִׁלָחָה which are equivalent to שְׁמַע "hearken!” and שְׁלֵח “send!” Similarly here, נִסְעָהis equivalent to נְסַע “travel on!”, where the נ is a root-letter of the word and not the prefix of the future in which case the word would mean “let us travel on”, similar to the following word ונלכה “and let us go”. The Targum also takes it in this sense, rendering it: “Travel on and let us go". Thus Esau said to Jacob, “Travel thou on from here and let us go etc.

ואלכה לננדך means AND I WILL GO SIDE BY SIDE WITH THEE — I will do you this favour: that I will take a longer time on my journey by going slowly as is necessary for you. This is the meaning of לנגדך — alongside of you.

נסעה ונלכה, to Seir, Esau’s home. This was in line with what Yaakov’s messengers had told Esau as being their destination.

The same as נְסַע with the נ being part of the root... It is like שְׁמָעָה and סְלָחָה, where the ש [and ס] is from the root, and the ה is added. Here too, the נ is from the root and the ה is added. It is a simple verb; [the נ is] not from the reflexive form. Neither is the נ from the prefix letters ה, א, י, ת, נ, [in which case it would mean, “Let us go.”] For if so, there should be two נ, one for the root and one for the prefix, and Scripture should have written ננסעה. (Re’m)

The translation of Onkelos טול ונהך. I.e., Onkelos is also a proof to this point. For he does not translate נסעה as נטל (“Let us go”), but as טול, implying it is a noun [meaning “going”]. Whereas נלכה, which refers to both Eisov [and Yaakov], Onkelos translates as ונהך.

Ever since Esau’s anger and animosity toward Jacob had been aroused many years ago, Jacob had avoided this encounter. Nevertheless, Jacob’s gift and gestures of submission were sufficient to subdue Esau’s resentment and restore their brotherhood. He, Esau, said: We will travel, and we will go, and I will go along with you. Let us continue together on the same road, as you are my brother. From Jacob’s subsequent response it is apparent that he understood Esau’s comment as an invitation to visit him or even to live with him in the place where he ruled.

And what is corresponding (keneged) to him? There is a corresponding that means across from, and there is a corresponding that means equal to, as it is stated: and I will go across from you (Genesis 33:12). But our teacher, Rabbi Shlomo Yitzchaki (Rashi), explained it right there: "This is [the meaning of] 'across from you' — equal to you." As behold Jacob and Esau walked together, since they had made peace before they walked. And now they walked equally, one alongside the other.

When R. Joshua b. Chanania was dying, the Rabbis asked him: "What will be our relations with the infidels? Who will discuss with them?" He rejoined (Jer. 49, 7) Is counsel vanished from the sons, is their wisdom become corrupt? "This is to mean that when the children of God love their adviser, the wisdom of their adversaries becomes corrupt." And if we wish, we may infer the same conclusion from the following passage (Gen. 33, 12) Let us depart and move farther, and I will travel near thee" [which means that we will be always equal to our opponent]. While ascending the steps of the house of Rabba b. Shila, R. Hla heard a child read the following passage (Amos 4, 13) He that formeth the mountains, and createth the wind and declareth unto man what is his thought? And he said: "If there is a slave whose master can declare to him what his secret thought is, what hope can there be for him?" What is the meaning of, He declareth? Said Rab: "Even a trivial conversation between a man and his own wife is mentioned to him at the time of his death."

(Exod. 26:7:) THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR …. This text is related (to Mal. 1:2): I HAVE LOVED YOU, SAYS THE LORD. (Tanh., Exod. 7:9.) Who spoke this verse? Malachi spoke it. When? When he rebuked Israel. Malachi said to them (in Mal. 3:8): WOULD ANYONE ROB GOD? They answered him (ibid., cont.): HOW ARE WE ROBBING YOU? Our masters have said of the generation of Malachi: He rebuked them, and they answered him. He said to them (ibid.): WOULD ANYONE ROB (QB') GOD? R. Levi said: That (i.e., QB') is an Arabic word. (RH 26ab; M. Pss. 57:2.) When an Arab comes to talk with his companion says to him: Are you stealing (GNB) from us? Are you robbing (QB') us? (Ibid.:) WOULD ANYONE ROB (QB') GOD. Then he said (ibid., cont.): BUT YOU SAY: HOW ARE WE ROBBING YOU? IN THE TITHE AND THE PRIESTLY SHARE, because they are not collecting them properly. Again he said to them (in Mal. 1:2): IS NOT ESAU JACOB'S BROTHER? And you say (ibid.): HOW HAVE YOU LOVED US? By universal custom, when someone has two sons, one first-born and one younger, who receives the most? The first-born. Esau came out < of the womb> first, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. It was proper for him to receive two shares, but I did not act in this way. Instead Jacob received two shares, this world and the world to come. Esau said so to Jacob (in Gen. 33:12): LET US GO ON OUR JOURNEY…. Let both of us walk in the world . (Gen. R. 78:14; Deut. R. 1:20; Tanna deve Eliyahu Zuta 19; y‘AZ 2:1 (40c); cf. T‘AZ 3:4; PRE 37.) Jacob said to him: Take your world and go away. Thus it is stated (in Gen. 33:14): PLEASE LET MY LORD GO AWAY…, UNTIL I COME TO MY LORD IN SEIR. R. Jacob said: I went through all the Scripture whether Jacob did or did not go to Seir, and I found no < indication that he did so>. Then when is he going ? In the Age to come, as stated (in Obad., vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION …. Therefore (in Mal. 1:2): YET I HAVE LOVED JACOB. Jacob is a partner with Esau in this world; {I } [but Esau is no] partner with Jacob in the world to come. Solomon said (in Prov. 5:17): LET IT BE FOR YOU ALONE AND NOT FOR STRANGERS ALONG WITH YOU.

Normally, if a man has twins, and one is firstborn, the other is considered just another child. Who receives two portions? The firstborn. However Esau was the firstborn, as it is said: And the first came forth ruddy (Gen. 25:25), and was entitled to a double portion, but I did not do that. Instead, Jacob received two portions. That is why, when Esau said to Jacob: Let us take our journey, and let us go, and I will go before thee (ibid. 33:12), Esau was saying to him: “Let us go together.” Jacob replied: Take your possessions and go forth, (He was fearful that Esau would take revenge for his stealing the birth-right.) as it is said: Let my lord, I pray thee, pass over before his servants, and I will journey on gently according to the pace of the cattle that are before me, and according to the pace of the children, until I come unto my Lord, unto Seir (ibid., v. 14).

AT THE SHORE OF THE SEA. This, too, is proof that Jacob prophesied. (This verse is obviously a prophecy that Zebulun would inherit a portion which borders on the sea shore in the land of Israel. This supports I.E.’s contention that Jacob’s final words to his children recorded in Chap. 49 are prophesies. Cf. I.E.’s comments on verse 1.) The meaning of le-chof (at the shore) is, at the border of. It comes from the same root as chofef (covereth) in He covereth (chofef) him all the day (Deut. 33:12). The border of the sea is called chof because it “covers” the boats as boats cannot be anchored in places that are open to the wind. (Thus the border or shore (chof) protects or covers (chofef) the ships. Weiser suggests that what I.E. means by border is an inlet where the ships are anchored for protection.)

And the sons of Gad dwelt opposite them alongside them, like (Gen. 33:12): “...and I will go alongside you (לְנֶגְדֶּךָ).”

נעברה נא בארצך, “please allow us to traverse your land.” If you will compare a similar request made by the Israelites in connection with Sichon, King of the Emorites, you will find that there was no: “please,” and “let us,” but that the Torah reports the formula אעברה, “I wish to cross.” The reason is that by using a formula Esau himself had used in Genesis 33,12, i.e. נסעה ונלכה, emphasizing that they had similar interests, had something in common, Moses hoped to secure the king’s consent. Moses reminded the King of Edom that basically the two peoples were related by blood, and should have common interests.

The Gemara asks: Initially, when the Romans acted faithfully, what verse did they interpret, and ultimately, when they subjugated the Jews, what verse did they interpret? Initially, they interpreted the verse where Esau said to Jacob upon their meeting: “Let us take our journey, and let us go, and I will go before you” (Genesis 33:12). In this verse, Esau equates himself to Jacob, prefiguring the initial Roman treatment of the Jews. And ultimately, they interpreted the verse that recites Jacob’s response to Esau: “Let my lord, I pray you, pass over before his servant” (Genesis 33:14), demonstrating Jacob’s subjugation to Esau, and by extension that of the Jews to Rome.

And if you wish, say instead that the same idea can be derived from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.

He [Eisov] said, Go and we will move on, and I will move on with you.

And he said, Let us journey and proceed, and I will go along with thee, till thou come to the house of thy habitation.

The prophet Isaiah 40,10-11 teaches us something about ‎different levels of holiness. The prophet writes as follows: ‎הנה א-‏דוני אלוקים בחזק יבוא וזרועו משלה לו, הנה שכרו אתו ופעולתו לפניו. ‏כרועה עדרו ירעה בזרועו יקבץ טלאים ובחיקו ישא עלות ינהל.‏‎. ”Behold, ‎the Lord G’d comes in might, and His arm wins triumph for Him; ‎see, His reward is with Him, His recompense before Him. Like a ‎shepherd He pastures His flock; He gathers the lambs in His arms, ‎and carries them in His bosom, He drives the mother ‎sheep.” When we conduct ourselves in a holy spirit then all ‎the largesse of the Lord that we experience contains holiness, so ‎that in effect, even when eating our daily bread, we are ‎participating at a meal served on a celestial table, the table of He ‎Who owns the earth and all there is on it. Even though, as we have learned (based on a Midrash on ‎Genesis 33,13) Yaakov and Esau agreed to divide the universe ‎between them, Esau becoming heir to the earth and all its ‎material blessings, while Yaakov reserved for himself the world to ‎come a world of disembodied creatures, this did not mean that G’d ‎cannot provide largesse of a material kind for His people to be ‎enjoyed while their souls inhabit their bodies. When the prophet ‎says: “Behold the Lord comes in might,” he refers to G’d giving us ‎the Jewish people something that according to the division of ‎Esau and Yaakov we did not have a legal claim to. [Esau is ‎not being deprived by anything that G’d gives to us the Jewish ‎people, through His largesse. Ed.] The simile of the ‎shepherd used by the prophet, is reminiscent of a statement in ‎the Talmud Baba Metziah 5 according to which it is natural ‎for a shepherd who tends sheep that are his own, to treat them ‎with even more care than he does the sheep belonging to others. ‎There is therefore no reason why G’d should not treat His people ‎with especial concern.‎ ‎

כי הילדים רכים, “for the children are frail;” when speaking of the flocks, Yaakov had expressed the fear that they die if rushed;” we find reference to something like this in Job 21,11: וילדיהן ירקדון, “and their children skip about.” Yaakov’s wives and children were riding slowly on camels. (Compare 31,17.)

THE CHILDREN ARE TENDER. The oldest was twelve years and some days old. (Jacob spent 20 years in Laban’s house. He was unmarried for the first seven years, after which he married Leah. Thus Reuben, Jacob’s eldest son, could not have been much older than 12.)

GIVING SUCK. Alot (giving suck) is similar to alot (pregnant) in and gently leadeth those that are pregnant (alot) (Is. 40:11). (This is how I.E. renders alot. The usual translation of alot is: those that give suck.) It means pregnant cattle. They are called alot because the he-goats went up (alu) on them. (Mounted them. This applies to the other kinds as well. I.E. is merely using the language of Scripture, viz., the he-goats which leaped (mounted) upon the flock (Gen. 31:10). The point is that pregnant animals are called alot because they were mounted by male animals.)

The meaning of alai (The Hebrew literally reads: upon me.) (are a care to me) is that I have to care for them that no harm befall them.

AND IF THEY OVERDRIVE THEM. If the drivers (The “they” is not identified in the text Hence I.E. points out that it refers to the drivers.) overdrive them, then all the flock will die.

ויאמר...עלות עלי, the word עלות is a term denoting mother animals that are still suckling their young. It is important for their well being that they not be hurried.

עלי, it us to me to take care of them by leading them at a leisurely pace.

ודפקום, if they were to be pushed (rushed), Yaakov explained that if his shepherds were to rush these animals even for a single day the sheep would all die from exhaustion. [the author understands Yaakov as telling Esau that “too much can be too little, sometimes.” This is why he quotes Isaiah 30,20. Ed.] In that verse the prophet explains that when G’d provides לחם צר ומים לחץ, “meager bread and scant water,” this is a promise and not a punishment. Too much of a good thing would be counterproductive, would ruin the health of recipient. Hence it is better for the sheep not to travel too fast.

ומתו, the prefix ו in this word is analogous to similar prefixes in the words ורכב וסוס in Psalms76,7, and other similar examples. [the point is that the Torah did not write umeytu, but vameytu. Ed.]

AND ALL THE FLOCKS WILL DIE. Jacob said this in a compassionate manner for he should have said, “And they will all die,” but he would not express himself this way about the children. Neither did he wish to say, “and they will die,” with reference to the herds and the flocks, because he had compassion on the children lest they be included by implication. He also did not want to be verbose and say, “and all the flocks and herds will die.” It may be that the explanation of the verse is that “the children are tender — even the youths shall faint and be weary (Isaiah 40:30.) — and they will not want to go, and that the flocks and herds giving suck are a care to me, and if they will be overdriven the flocks will die, as they are small cattle, but the herds [signifying larger cattle] will not die although they will be harmed.”

עלות עלי WITH YOUNG ARE WITH ME — The sheep and the oxen which are giving suck constitute a charge upon me (עלי) to drive them slowly.

עלות means bringing up their young. Words of the same root are found in (Lamentations 2:11) “young children (עולל) and the sucklings”: (IsaiahLXV.20) “an infant (עול) of days”: (1 Samuel 6:7) “and two milch kine (עלות)”. old French enfantées.

ודפקום יום אחד AND IF MEN SHOULD OVERDRIVE THEM, wearying them on the journey by making them run, מתו כל הצאן ALL THE FLOCKS WILL DIE.

ודפקום has the same meaning as in (Song. 5:2) “Hark, my beloved knocketh (דופק)” — knocks at the door — so that it means to beat the animals in order that they may travel quickly.

עלות עלי, wie עלה, das Aufsteigen zu der zu Boden sinkenden und am Boden bleibenden toten Materie, zum Ausdruck der von belebten und belebenden Kräften geförderten Entwicklung wird, und daher רפאות תעלה ,עלה ארכה, das beginnende Heilen, und עָלֶה das Blatt bedeutet: so scheint auch עָלָה das in Entwicklung begriffene, oder auch das säugende Tier zu bedeuten, das ja fortwährend belebten organischen Stoff für die Entwicklung eines anderen Organismus aus sich erzeugt. Hier scheint es zu sagen: die Tiere, die ich bei mir habe, brauche ich weder zur Arbeit noch zum Schlachten, sondern als Zuchttiere, zur Vermehrung meines Besitzstandes; als solche liegen sie mir ob und habe ich sie mit Rücksicht auf ihre gedeihliche Entwicklung zu behandeln.

כי הילדים רכים, for it is my task to take care both of the children of tender age and of the sheep and other animals which are sensitive to overexertion.

ודפקום, in your honour, not to delay you.

He, Jacob, said to him: My lord knows that the children are tender. You can see that the children are young. Reuben, Jacob’s firstborn son, was about thirteen years old at the time. And you know that the responsibilities of attending to the needs of the nursing flocks and cattle are upon me; if they drive them hard one day, all the flocks will die. With my large family and many sheep, I cannot keep up with your troops.